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AN 


Illustrated  Commentary 


THE  GOSPELS  ACCORDING  TO 


Mark  AND  Luke. 


FOR  FAMILY  USE  AND  REFERENCE,  AND  FOR  THE  GREAT  BODY 
OF  CHRISTIAN  WORKERS  OF  ALL  DENOMINATIONS. 


By  rev.  LYMAN    ABBOTT, 

AUTHOB    OF    "LIFE    OF    CHRIST,"     "DICTIONARY    OF    RELIGIOUS    KNOWLEDGE,"    ETC. 


VOLUME   II. 


A.     S.     BARNES     &     COMPANY, 

NEW  YORK,  CHICAGO,  AND  NEW  ORLEANS. 
1878. 


Copyright,   1877,  ^7  A.  S.  Barnes  &>  Co. 


PREFACE 

TO  ALL  THE  VOLUMES  OF  THIS  SERIES  OF  COMMENTARIES. 


THE  object  of  this  Commentary  is  to  aid  in  their  Christian  work  those 
who  are  endeavoring  to  promote  the  knowledge  of  the  principles 
which  Jesus  Christ  came  to  propound  and  establish — clergymen,  Christian 
parents,  Sunday-School  teachers,  Bible-women,  lay-preachers.  Intended 
for  Christian  workers,  it  aims  to  give  the  results  rather  than  the  processes 
of  scholarship,  the  conclusions  rather  than  the  controversies  of  scholars ; 
intended  for  laymen  as  well  as  for  clergymen,  it  accompanies  the  English 
version  of  the  New  Testament,  in  all  references  to  the  original  Greek  gives 
the  English  equivalent,  and  translates  all  quotations  from  the  French, 
German,  Latin  and  Greek  authors. 

The  introduction  to  Volume  I  contains  a  statement  of  those  prin- 
ciples of  interpretation  which  appear  to  me  to  be  essential  to  the  correct 
understanding  of  the  Word  of  God.  This  Commentary  is  the  result  of  a 
conscientious  endeavor  to  apply  those  principles  to  the  elucidation  of  the 
New  Testament. 

It  is  founded  on  a  careful  examination  of  the  latest  and  best  text ;  such 
variations  as  are  of  practical  or  doctrinal  importance  are  indicated  in  the 
notes.  It  is  founded  on  the  original  Greek  ;  wherever  tliat  is  inadequately 
rendered  in  our  English  version,  a  new  translation  is  afforded  by  the  notes. 
The  general  purpose  of  the  writer  or  speaker,  and  the  general  scope  of  the 
incident  or  teaching,  is  indicated  in  a  Preliminary  Note  to  the  passage,  or 
in  an  analysis,  a  paraphrase,  or  a  general  summary  at  the  close.  Special 
topics  are  treated  in  preliminary  or  supplementary  notes.  The  results  of  re- 
cent researches  in  Biblical  archaeology  have  been  embodied,  so  as  to  make 
the  Commentary  serve  in  part  the  purpose  of  a  Bible  Dictionary.  A  free 
use  is  made  of  illustrations,  from  antiques,  photographs,  original  drawings, 
and  other  trustworthy  sources.  They  are  never  employed  for  mere 
ornament,  but  always  to  aid  in  depicting  the  life  of  Palestine,  which 
remains  in  many  respects  substantially  unchanged  by  the  lapse  of  time. 
Since  the  Commentary  is  prepared,  not  for  devotional  reading,  but  for 
practical  workers,  little  space  has  been  devoted  to  hortatory  remarks  or 
practical  or  spiritual  reflections.  But  I  have  uniformly  sought  to  interpret 
the  letter  by  the  spirit,  and  to  suggest  rather  than  to  supply  moral  and 
spiritual  reflections,  a  paragraph  of  hints  is  affixed  to  each  section  or  topic, 
embodying  what  appears  to  me  to  be  the  essential  religious  lessons  of  the 


Vi  PREFACE. 

.incident  or  the  teaching;  sometimes  a  note  is  appended  elucidating 
them  more  fully.  The  best  thoughts  of  the  best  thinkers,  both  exegetical 
and  homiletical,  are  freely  quoted,  especially  such  as  are  not  likely  to  be 
accessible  to  most  American  readers ;  in  all  such  cases  the  thought  is 
credited  to  the  author.  Parallel  and  contrasted  passages  of  Scripture  are 
brought  together  in  the  notes ;  in  addition,  full  Scripture  references  are 
appended  to  the  text.  These  are  taken  substantially  from  Bagster's  large 
edition  of  the  English  version  of  the  Polyglot  Bible,  but  they  have  been 
carefully  examined  and  verified  in  preparing  for  the  press,  and  some 
modifications  have  been  made.  For  the  convenience  of  that  large  class  of 
Christian  workers  who  are  limited  in  their  means,  I  have  endeavored  to 
make  this  Commentary,  as  far  as  practicable,  a  complete  apparatus  for  th3 
study  of  the  New  Testament.  Maps  and  a  Gazetteer  give  a  condensed 
account  of  all  the  principal  places  in  Palestine,  mentioned  in  our  Lord's 
life ;  and  an  introduction  traces  the  history  of  the  New  Testament  from 
the  days  of  Christ  to  the  present,  giving  some  account  of  the  evidence  and 
nature  of  inspiration,  the  growth  of  the  canon,  the  character  and  history 
of  the  manuscripts,  the  English  version,  the  nature  of  the  Gospels  and 
their  relation  to  each  other,  a  brief  life  of  Christ,  and  a  complete  tabular 
harmony  of  the  four  Gospels. 

The  want  of  all  who  use  the  Bible  in  Christian  work  is  the  same.  The 
wish  is  often  for  a  demonstration  that  the  Scripture  sustains  the  reader's 
peculiar  theological  tenets,  but  the  want  is  always  for  a  clearer  and  better 
knowledge  of  Scripture  teaching,  whether  it  sanctions  or  overturns  previous 
opinions.  I  am  not  conscious  that  this  work  is  written  in  the  interest  of 
any  theological  or  ecclesiastical  system.  In  those  cases  in  which  the  best 
scholars  are  disagreed  in  their  interpretation,  the  different  views  and  the 
reasons  which  lead  me  to  my  own  conclusions  have  been  given,  I  trust,  in 
no  controversial  spirit.  For  the  sole  object  of  this  work  is  to  ascertain 
and  make  clear  the  meaning  of  the  Word  of  God,  irrespective  of  systems, 
whether  ecclesiastical  or  doctrinal. 

No  work  is  more  delightful  than  that  which  throws  us  into  fellowship 
with  great  minds  ;  of  all  work  the  most  delightful  is  that  which  brings  us 
into  association  with  the  mind  of  God.  This  is  the  fellowship  to  which  the 
student  of  the  Bible  aspires.  I  can  have  for  those  who  use  this  work  no 
higher  hope  than  that  they  may  find  in  its  employment  some  of  the  happi- 
ness which  I  have  found  in  its  preparation,  and  that  it  may  serve  them  as 
it  has  served  me,  as  a  guide  to  the  Word  of  God,  and  through  that  Word 
to  a  better  acquaintance  with  God  himself. 

CORNWALL-ON-HUDSON,  LYMAN    ABBOTT. 


TABLE    OF    CONTENTS 


THE    GOSPEL    OF    MARK. 

PAGE 
INTRODUCTION  TO  THE  QOSPEL  OF    MaRK 3 

Supplementary  Notes  in  Mark — 

Ceremonial  Washings 32 

Authenticity  of  Mark  16  :  9-20 65 


THE    GOSPEL    OF    LUKE. 

Introduction  to  the  Gospel  of  Luke 3 

Supplementary  Notes — 

On  Luke's  Preface 6 

The  Gospel  of  the  Infancy 6 

The  Angel's  Message 21 

The  Ministry  of  John  the  Baptist 29 

Parable  of  the  Two  Debtors ^1 

Commission  op  the  Seventy ^0 

Parable  op  the  Good  Samaritan ^^ 


Parable  of  the  Fig-Tree  . 


80 


Parables  of  Lost  Sheep.  Coin,  and  Son ^^'    ^* 

Parable  of  the  Unjust  Steward ^^'  ^"* 


Parable  of  Rich  Man  and  Lazarus. 


103 


.  «^«,^,x 10''' 

The  Penitent  Thief 


LIST    OF    ILLUSTRATIONS. 


Most  of  the  engravings  in  this  volume,  especially  those  illustrating  ancient  manners  and  cus- 
toms, have  been  drawn  and  engraved  expressly  for  this  work  from  sketches  by  Mr.  A.  L.  Rawson. 


MARK. 


PAGE 

Palestine  in  the  Time  of  Christ Front 

The  Lake  of  Gennesaket 8 

Christ  Healing  the  Paralytic 9 

The  Grabatus 10 

Ancient  Candle-stick   16 

Ancient  Skiff 19 

Rock-cut  Tomb  at  Gadaean 21 

Ancient  Mourning- Women   25 

Tools  op  an  Egyptian  Carpenter.  . .  26 

Staff,  Scrip,  and  Skin  Bottle 28 


rAGB 

Sandals— Shoes 28 

The  Charger 29 

Executioner 29 

Modern  Hand-w ashing 82 

Loaves  op  Bread 37 

Tower  of  Tiberias 37 

Treasury  Boxes 55 

Diagram  of  Jewish  Sepulchre 62 

Plan  of  Tomb  Door  or  Golal 63 

Tomb  Door 63 


LUKE. 


PAGE 

Priest  Offering  Incense 8 

Nazareth 12 

Writing  Tablet 15 

Coin  of  C^sar  Augustus 17 

Swaddling  Clothes 18 

An  Eastern  Inn 19 

An  Eastern  Manger 19 

Master  and  Servant 18 

Slave  Loosing  Shoe-latchet 29 

Winnowing  the  Grain 29 

Ancient  Book  32 


PAGE 

Vicinity  op  Nazareth 34 

Oriental  Fishers 36 

Red  Wheat  of  Palestine 39 

Mount  of  Beatitudes 40 

Measuring  Grain 43 

Funeral  Procession   45 

Alabasters  49 

Salutations 61 

Tyre  on  the  Mainland C2 

Capernaum 63 

Road  to  Jericho 65 


LIST  OF  ILLUSTRATIONS. 


PAGE 

Scorpion 70 

The    Synagogue.  —  Showing    Upper- 
most Seats 73 

An  Eastern  Porter 73 

The  Eastern  Housetop 74 

Sparrows  in  Marshes 75 

Lily  of  Chalcedon 77 

An  Eastern  Oven 78 

Fig-Tree 81 

Oriental  Dining-Room 86 

An  Indiscriminate  Group  gathered 
FROM  Streets,  etc.,  prom  Eastern 

City g 


PAGE 

The  Lost  Sheep  Saved 93 

Drachma 94 

Husks 96 

Scribe  and  Writing  Materials 101 

Sycamine  or  Mulberry  Branch 107 

Lord  and  Servant 108 

Group  of  Lepers 109 

View  of  the  Site  of  Jericho 116 

An  Eastern  Beggar 117 

A  Sycamore  Tree 118 

The  Temple  Site 136 

Ancient  Sieve 133 

Wailing  Place  of  the  Jews 140 


MAPS   AND   PLANS. 

Palestine  in  the  Time   of  Christ Frontispiece 

The  Holy  Land  under  the   Sons  of  Herod  the  Great 26 

Triclinium 85 


FULI^PAGE    ILLUSTRATIONS. 

Jesus  Undaunted Mark  x,  32 

The  Temple  as  Jesus  found  it Mark  xi,  15 

The  Last  Supper Mark  xiv,  23-26 

The  Child  Jesus Luke  ii,  43 

Jesus  in  the  Synagogue Luke  iv,  17 

Mob  at  Nazareth Luke  iv,  29 

The  Penitent  and  the  Pharisee Luke  vii,  37 

Blessing  Litti.e  Children Luke  xviii,  16 

Jesus  Giving  Sight Luke  xviii,  35 

Zacchbus  Invited Luke  xix,  4 


The  Gospel 


ACCORDING  TO 


MARK, 


NOTES    AND    COMMENTS. 


THE    GOSPEL   ACCORDING   TO   MARK. 

INTRODUCTION. 


By  whom  written.  The  author  of  this  Gos- 
pel has  been  universally  believed  to  be  Mark  or 
Marcus,  designated  in  Acts  13  :  12,  25  ;  15  :  37  as 
John  Mark,  and  in  chapter  13  : 5, 13,  as  John.  For 
some  evidences  of  authorship  see  Intro.,  pp. 
15-19.  His  mother's  name  was  Mary  (acu  is  :  12) ; 
she  was  a  sister  of  Barnabas  (coi.  4 :  10),  and  dwelt 
in  Jerusalem  (Acts  12 :  12).  Mark  was  converted  to 
Christianity  through  the  instrumentality  of  Peter 
(1  Peters :  13) ;  became  the  minister,  i.  e.,  the  attend- 
ant of  Paul  and  Barnabas  in  their  first  missionary 
journey  (Acta  12 :  25) ;  and  was  the  cause  of  the  con- 
tention between  those  Apostles  and  their  separa- 
tion on  their  second  journey  (Acts  15  :  39),  after 
which  Mark  accompanied  Barnabas  (Acts  15 :  39). 
Subsequently  the  estrangement  between  Paul 
and  Mark  appears  to  have  been  removed  ;  so,  at 
least,  we  may  infer  from  Paul's  cordial  references 
to  him  in  the  Epistles— Col.  4  :  10 ;  2  Tim.  4  :  11 ; 
Phil.  21.  The  N.  T.  gives  no  further  information 
respecting  him,  and  subsequent  tradition  is  un- 
trustworthy. It  represents  him  as  the  first 
bishop  of  Alexandria  and  as  a  martyr  there.  He 
has  been  identified  with  the  young  man,  whom 
he  alone  mentions,  who  barely  escaped  capture 
at  the  time  of  Christ's  arrest  (  Mark  14 ;  51, 52),  with 
one  of  those  who  turned  back  from  following  the 
Lord  at  the  hard  saying  in  John,  ch.  6  :  66, 
and  with  one  of  the  seventy  mentioned  in  Luke 
10  : 1 ;  but  these  are  mere  hypotheses,  unsup- 
ported by  evidence. 

Sources  of  information.  Mark  was  not  one 
of  the  twelve  ;  and  there  is  no  reason  to  believe 
that  he  was  an  eye  and  ear  witness  of  the  events 
which  he  has  recorded  ;  but  an  almost  unani- 
mous testimony  of  the  early  fathers  indicates 
Peter  as  the  source  of  his  information.  The 
most  important  of  these  testimonies  is  that  of 
Papias,  who  says  :  "He,  the  presbyter  (John), 
said :  Mark,  being  the  interpreter  of  Peter, 
wrote  exactly  whatever  he  remembered  ;  but  he 
did  not  write  in  order  the  things  which  were 
spoken  or  done  by  Christ.  For  he  was  neither  a 
hearer  nor  a  follower  of  the  Lord,  but,  as  I  said, 
afterward  followed  Peter,  who  made  his  dis- 
courses to  suit  what  was  required,  without  the 
view  of  giving  a  connected  digest  of  the  dis- 
courses of  our  Lord.  Mark,  therefore,  made  no 
mistake  when  he  wrote  down  circumstances  as 
he  recollected  them.  For  he  was  very  careful  of 
one  thing,  to  omit  nothing  of  what  he  heard,  and 
to  say  nothing  false  in  what  he  related.''  Thus 
Papias  writes  of  Mark.  This  testimony  is  con- 
firmed by  other  witnesses,  the  most  important  of 
which  are  the  following.  Irenancs:  "Matthew 
wrote  a  Gospel  while  Peter  and  Paul  were 
preaching  the  Gospel  at  Rome  and  founding  a 


church  there.  And  after  their  decease,  Mark, 
the  disciple  and  interpreter  of  Peter,  delivered 
to  us  in  writing  the  things  that  had  been 
preached  by  Peter."  Clement  of  Alexandria: 
"  The  occasion  of  writing  the  Gospel  accord- 
ing to  Mark  was  this :  Peter,  having  public- 
ly preached  the  word  at  Rome,  and  having 
spoken  the  Gospel  by  the  Spirit,  many  present 
exhorted  Mark  to  write  the  things  which  had 
been  spoken,  since  he  had  long  accompanied  Pe- 
ter, and  remembered  what  he  had  said  ;  and  that 
when  he  had  composed  the  Gospel,  he  delivered 
it  to  them  who  had  asked  it  of  him,  which,  when 
Peter  knew,  he  neither  forbade  nor  encouraged 
it."  Teriullian:  "Although  that  Gospel  like- 
wise which  Mark  published  may  be  said  to  be 
Peter's,  whose  interpreter  Mark  was."  Ovigen, 
as  given  by  Eusebius :  "  The  second  Gospel  is 
that  according  to  Mark,  who  wrote  it  as  Peter 
directed  him  ;  who  also  calls  him  his  son." 

It  is  not  at  all  certain,  however,  that  these  are 
Independent  testimonies,  and  how  far  they  are  to 
be  accepted  as  true  is  a  vexed  question  among 
Christian  scholars.  It  has  even  been  denied 
that  the  Gospel  referred  to  by  Papias  is  the 
present  Gospel  of  Mark,  which  it  is  claimed  does 
not  correspond  in  character  to  his  description 
For  a  discussion  of  this  question  the  student  is 
referred  to  Alford's  Greek  Testament,  Prolego- 
mena, Mark's  Gospel,  Sec.  IT;  Smith's  Bible  Dic- 
tionai-y,  arts.  3fark  and  3Ta)-k,  Gospel  of;  David- 
son's Intro,  to  the  New  Testament ;  Westcott's 
Notes  to  the  Study  of  the  Gospels,  etc.  It  must 
suffice  here  to  say,  (1)  that  there  seems  to  me  no 
reason  whatever  for  doubting  that  Papias  refers 
to  our  Gospel  of  Mark.  I  agree  with  Edward 
Cone  Bissel  {Historic  Origin  of  the  Gospels,  p.  192) 
that  "the  description  which  he  here  gives  of 
Mark's  method  well  accords  with  the  charac- 
teristics of  the  second  Gospel,  as  being  not  a 
complete  record  of  the  life  of  our  Lord,  chrono- 
logically arranged,  but  a  vivid  and  picturesque 
arrangement  of  leading  facts  only,  having  a  defi- 
nite moral  as  well  as  historic  end  ; "  (2)  That, 
while  it  must  ever  remain  uncertain  how  far  the 
influence  of  Peter  extended  in  the  composition  of 
this  Gospel,  its  character  seems  to  me  to  confirm 
this  testimony,  and  to  indicate  that  one  of  the 
Twelve  directly  participated  in  its  composition. 
Remembering  that  the  early  teaching  of  the 
Apostles  consisted  largely  of  a  narrative  of  the 
facts  in  the  life,  sufferings,  death,  and  resurrection 
of  our  Lord  (see  intro.,  pt.  11,  §  2,  p.  32),  it  is  reasona- 
ble to  suppose  that  Mark  derived  his  information 
from  these  discourses  of  Peter,  and  perhaps  also 
from  Peter's  conversation,  but  embodied  them  in 
his  own  language.     In  other  words,  he  was  a  true 


MAEK. 


historian,  not  a  mere  amanuensis ;  but  as  a  his- 
torian derived  most  of  his  information  from 
Peter. 

Characteristics.  Mark's  Gospel  is  occupied 
almost  entirely  with  the  ministry  in  GalDee  and 
the  events  of  the  Passion  week  ;  it  is  the  shortest 
of  the  four  Gospels,  and  contains  almost  no 
incident  or  teaching  which  is  not  contained  in 
one  of  the  other  two  Synoptists  ;  its  report  of  the 
teaching  of  our  Lord  is  much  less  full  and  sys- 
tematic than  that  of  Matthew,  but  it  is  by  far  the 
most  vivid  and  dramatic  in  its  narratives,  and  their 
pictorial  character  indicate  not  only  that  they  were 
derived  from  an  eye  and  ear  witness,  but  also  from 
one  who  possessed  the  observation  and  the  graphic 
artistic  power  of  a  natural  orator,  such  a^  Peter  em- 
phatically loas.  As  the  systematic  but  inartistic 
narrative  of  Matthew's  Gospel  harmonises  with 
the  character  of  its  reputed  author — a  tax-gath- 
erer, and  the  spiritual  and  even  metaphysical 
character  of  John's  Gospel  with  such  indications 
as  are  afforded  of  his  character  by  the  few  inci- 
dents in  his  life  and  by  his  other  writings,  so  the 
graphic  but  external  character  of  Mark's  Gospel 
harmonizes  with  the  ardent,  impulsive,  oratori- 
cal, but  not  deep  or  tender  character  of  Peter, 
to  whose  influence  its  composition  is  tradition- 
ally imputed.  "It  is  Mark  who  reveals  to  us 
the  comprehensive  gaze  of  Christ  (3 : 5, 34 ;  5 :  32 ; 
10 :  23 ;  11 :  u) ;  his  loviug  embrace  of  the  children 
brought  to  him  (9 :  36;  10 :  16) ;  his  preceding  his 
disciples  while  they  follow  in  awe  and  amaze- 
ment (10:32);  we  see  him  taking  his  seat  to  ad- 
dress his  disciples  (9 :  35) ;  and  turning  around  in 
holy  anger  to  Peter  (s :  33) ;  we  hear  the  sighs 
which  burst  from  his  bosom  (t  :  34 ;  8:12);  and 
listen  to  his  very  accents  (5:4i;  7:34;  i4:36);  at 
one  time  we  have  an  event  portrayed  with  a 
freshness  and  pictorial  power  which  places  the 
whole  scene  before  us  with  its  minute  accesso- 
ries— the  paralytic  (2 : 1-12),  the  storm  (4 :  36^1),  the 
demoniac  (5 : 1-20),  Herod's  feast  (e  :  21-29),  the 
feeding  of  the  five  thousand  (e :  35-45),  the  lunatic 
child  (9 :  14-29),  the  young  ruler  (10 :  17-22),  Bar- 
rimeus  (10  -  4&-52),   etc. ;    at  another,   details  are 


brought  out  by  a  single  word  (1 : 7 ;  i :  10 ;  1 :  41 ; 

4:11;  6  :  53  ;  7  :  21,  23  ;  9  :  26  ;  10  :  22  ;  14  :  3 ;  14  :  67)  Or  by  the 

substitution  of  a  more  precise  and  graphic  word 
for  one  less  distinctive  (i  :  12 ;  2  :  12 ;  4 :  37 ;  5 :  29 ; 
6 :  46 ;  7 : 9 ;  14 :  33) ;  it  is  to  Mark  also  that  we  are 
indebted  for  the  record  of  minute  particulars, 
of  persons,  places,  times,  and  number,  which 
stamp  on  his  narratives  an  impress  of  authentici- 
ty."— Kitto's  Cyclopcedia.  Further  illustrations 
of  this  character  of  Mark's  Gospel  will  be  found 
on  almost  every  page  of  this  Commentary,  and 
generally  referred  to  in  the  notes.  The  refer- 
ences to  Peter  in  this  Gospel -throw  little  or  no 
Ught  on  the  question  of  his  connection  with  it. 
See  them  collated  in  Smith's  Bible  Dictionary, 
art.  Mark,  Gospel  of. 

Time  and  place  of  composition.  This  is 
uncertain.  Internal  evidence  indicates  that  it  was 
written  before  the  destruction  of  Jerusalem. 
Otherwise  the  omission  of  all  reference  to  so  sig- 
nal a  fulfilment  of  our  Lord's  prophecies  would 
be  inexplicable.  According  to  Irenaeus  it  was 
composed  after  the  death  of  Peter  and  Paul, 
which  would  place  it  as  late  as  a.  d.  63.  The 
place  also  is  unknown.  The  traditions  are  con- 
flicting and  untrustworthy. 

Object  and  language.  As  it  is  clear  from 
internal  indications  that  Matthew's  Gospel  was 
written  for  Hebrew  readers,  so  it  is  evident  that 
Mark's  Gospel  was  written  for  Gentile  readers. 
He  omits  the  genealogical  registers  given  by 
Matthew  and  Luke  ;  he  rarely  cites  from  the 
O.  T.,  except  in  reporting  discourses  of  our 
Lord;  he  interprets  Hebrew  or  Aramaic  ex- 
pressions   (3  :  17  ;  5  :  40  ;  7  :  11 ;  10  :  46  ;  14  :  36  ;  15  :  34)  ;  he 

explains  Jewish  names  and  customs  (7:3,4; 
12 :  42 ;  16 : 6) ;  hc  contaius  no  references  to  the 
law  of  Moses ;  even  the  word  law  (io,i(o<;)  does 
not  occur ;  and  matter  that  might  ofEend  or  be 
misapprehended  by  Gentile  readers  is  omitted 
(comp.  Matt.  10 : 5, 6  Kith  Mark  6 : 7,  s).  There  is  cvcry  in- 
dication, both  external  and  internal,  that  this 
Gospel  was  written  originally  in  the  Greek  lan- 
guage, and  no  reason  to  doubt  this,  which  is  the 
almost  universal  opinion  of  scholars. 


THE    GOSPEL    ACCORDING    TO 

MARK. 


CHAPTER     I. 

THE  beginning  of  the  gospel  of  Jesus  Christ,  the" 
Son  of  God  ; 

2  As  it  is  written  in  the  prophets,''  Behold,  I  send  my 
messenger  before  thy  face,  which  shall  prepare  thy 
way  before  thee. 

3  The "  voice  of  one  crying  in  the  wilderness,  Pre- 
pare ye  the  way  of  the  Lord,  make  his  paths  straight. 

4  John*  did  baptize  in  the  wilderness,  and  preach 
the  baptism  of  repentance  for  the  remission  >=  of  sins. 

5  And  there  went  out  unto  him  all  the  land  of  Judaea, 
and  they  of  Jerusalem,  and  were  all  baptized  of  him  in 
the  river  of  Jordan,  confessing^  their  sins. 

6  And  John  was  clothed  with  camel's  hair,  and  with 
a  girdle  of  a  skin  about  his  loins;  and  he  did  eat  lo- 
custs ^  and  wild  honey ; 

7  And  preached,  saying.  There ''  cometh  one  mighti- 
er than  I  after  me,  the  latchet  of  whose  shoes  I  am  not 
worthy  to  stoop  down  and  unloose. 

8  I  indeed  have  baptized  you  with  water:  but  he 
shall  baptize'  you  with  the  Holy  Ghost. 

9  And  it  came  to  pass  in  those  dajs,  that  Jesus  came 


from  Nazareth  of  Galilee,  and  was  baptized '  of  John 
in  Jordan. 

10  And  straightway  coming  up  out  of  the  water,  he 
saw  the  heavens  opened,  and  the  Spirit,''  like  a  dove, 
descending  upon  him  : 

11  And  there  came  a  voice  from  heaven,  sayings  Thou 
art  my  beloved  Son,'  in  whom  I  am  well  pleased. 

12  And  immediately  the  Spirit  driveth  him  into  the 
wilderness. 

13  And™  he  was  there  in  the  wilderness  forty  days, 
tempted  of  Satan  ;  and  was  with  the  wild  beasts  ;  and 
the  angels  ministered  unto  him. 

14  Mow  after  tliat  Jofin  was  put  in  prison,  Jesus" 
came  into  Galilee,  preaching  the  gospel"  of  the  king- 
dom of  God, 

15  And  saying.  The  time  p  is  fulfilled,  and  the  king- 
dom of  God  is  at  hand  :  repent  1  ye,  and  believe  •■  the 
gospel. 

16  Now*  as  he  walked  by  the  sea  of  Galilee,  he  saw 
Simon,  and  Andrew  his  brother,  casting  a  net  into  the 
sea :  for  they  were  fisliers. 

17  And  Jesus  said  unto  them.  Come  ye  after  me, 
and  1  will  make  you  to  become  fishers  of  men. 


a  Heb.    1:1,2 b  Mai.   3:1 c  Isa.  40  :  3 d  Matt.  3:1;    Luke  3:3;    John  3  :  23 e  Acts  22  :  16 f  Lev.  26  :  40-42  ;    Ps.  32  :  5  ; 

Prov.  28  :  13  ;  1  John  1  :  8-10 g  Lev.  11  :  22. . .  .h  Matt.  3  :  11  ;    John   1  :  27  ;    .Vets   13  :  26. . .  .i  Joel  2  :  28 ;   Acts  1  :  5  ;    2:4;    10:45; 

II  :  15,  16;  1  Cor.    12,  13 j  Matt.  3  :  13  ;  Luke   3  :  21         k  Isn.   42  :  1  ;  John   1  :  32....I  Ps.  2:  7....ni  Malt.  4  :  1,  etc.;  Luke  4:  1,  etc.... 

11  Mnit.  4  :  23. . .  .0  Luke  8  :  1. . .  .p  Dan.  2  :  44  ;    9  :  25  ;   Gal.  4:4;  Ephes.  1  :  10. . .  .q  Acts  2  :  38. . .  .r  Rom.  16  :  26. . .  .s  Matt.  4  :  18,  etc. ; 
Luke  5  :  4,  etc. 


Ch.  1  :  1-8.  John  the  Baptist  and  his 
Pkeaching.  Matt.  3  :  1-12,  notes ;  Luke  3  :  1-18, 
notes.  See  for  a  different  phase  of  his  ministry, 
John  1  :  19-36,  notes ;  for  his  character,  Matt. 
11 :  2-19,  notes  ;  for  a  brief  account  of  his  life, 
Matt.  14  :  1-12,  notes,  and  Mark  6  :  17-30,  notes. 

1 .  This  is  a  general  introduction  to  the  Gospel. 
Matthew  and  Luke  alone  give  any  account  of  the 
birth  and  childhood  of  Christ.  Mark  and  John 
begin  with  his  baptism,  which  precedes  and  inau- 
gurates his  public  ministry.  Tischendorf  omits 
from  this  verse  the  words,  "the  Son  of  God." 
Alford  retains  them.  Observe  that  the  preach- 
ing of  John  the  Baptist,  the  forerunner,  is  ac- 
counted the  beginning  of  the  glad  tidings  of 
Jesus  the  Messiah. 

3,  3.  The  prophets.  The  better  reading  is 
Isaiah  the  prophet.  There  are,  however,  two 
references,  the  first  to  Mai.  3  :  1,  the  second  to 
Isaiah  40  :  3.  "As  Matthew,  in  chap.  21 :  4,  5, 
quotes  from  Zachariah  under  the  title  of  one 
prophet,  and  adds  something  from  Isaiah  62  :  11 ; 
and  as  Paul  also  in  Rom.  9  :  26,  27,  mentions 
Isaiah  by  name,  and  has  added  something  from 
Hosea  1  :  10,  so  Mark  here  refers  to  two  proph- 
ets, and  yet  names  only  one,  the  prophet  Isaiah." 
—{Bangel.)  As  to  the  meaning  of  the  two  refer- 
ences, see  notes  respectively  on  Matt.  11  :  10  and 
3  :  3. — The  voice  of  one  crying  in  the  wil- 
derness. "A  preacher  should,  if  possible,  be 
nothing  but  a  voice,  which  should  be  always 
heard  and  never  seen." — (Quesnel.) 

4.  In  the  wiltlerness.  Of  Judea  (Matt.  3 :  i). 
— For  the  remission  of  sins.     Not  merely 


for  the  pardon  of  sin,  but  for  the  putting  away 
of  and  cleansing  from  sin.  See  Matt.  26  :  28,  note, 
and  references  there  quoted.  This  John  declared 
was  necessary  for  all  the  children  of  Israel,  not 
merely  for  the  heathen  (Luke  3 :  s),  and  was  to  be 
obtained  not  by  sacrifices,  but  by  abandonment 

of  sin  (Matt.  3  :  2,  note). 

8.  With  the  Holy  Ghost.  Matthew  and 
Luke  add,  "and  with  fire."  See  Matt.  3:11, 
note. 

Ch.  1  :  9-11.    The  Baptism  of  Jesus.    Matt. 

3  :  13-17  ;  Luke  3  :  21,  32 ;  John  1  :  32-34.  See 
notes  on  Matthew. 

Ch.    1  :  12,  13.    The  Temptation.     Matt. 

4  : 1-11 ;  Luke  4  :  1-13.  It  is  not  mentioned  by 
John.  Mark's  account  is  briefest,  but  the  state- 
ment that  Christ  "was  with  the  wild  beasts" 
is  peculiar  to  him.  The  ministry  of  the  angels 
(ver.  13)  was  at  the  close  of  the  temptation.  (Matt. 
4 :  11.)    See  notes  on  Matthew. 

Ch.  1  :  14-20.  Beginning  of  Gaxilean 
MINISTRY.  Between  the  baptism  and  the  com- 
mencement of  Christ's  public  ministry  in  Galilee 
occurred  the  events  narrated  in  John,  chaps.  2,  3 
and  4.  To  this  ministry  belongs  the  Sermon  and 
consequent  mob  in  Nazareth  (Luke  4:  le-si),  which 
preceded  the  call  of  the  four  disciples  here 
narrated.  For  notes  on  this  ministry,  see  Matt. 
4  :  12-25  ;  for  notes  on  the  call  of  the  four  Apos- 
tles, Luke  5  : 1-11. 

15.  And  believe  in  the  Gospel.  Peculiar 
to  Mark.  John  had  already  preached  faith  as  well 
as  repentance  (John  i :  29, 36),  though  perhaps  only 
privately  to  his  own  disciples.     Christ  did  not  as 


MARK. 


[Ch.  I. 


i8  And  straightway  they  forsook  their  nets,  and  fol- 
lowed him.  .     .        ,  I, 

19  And  when  he  had  gone  a  little  farther  thence,  he 
saw  James  the  son  of  Zebedee,  and  John  his  brother, 
who  also  were  in  the  ship  mending  their  nets. 
,  20  And  straightway  he  called  them :  and  they  lelt 
their  father  Zebedee  in  the  ship  with  the  hired  ser- 
vants, and  went  after  him. 

21  And  they  went  into  Capernaum  :  and  straightway 
on  the  sabbath  day  he  entered  into  the  synagogue, 
and  taught. 


22  And '  they  were  astonished  at  his  doctrine  :  for  he 
taught  them  as  one  that  had  autliority,  and  not  as  the 
scribes. 

23  And  "  there  was  in  their  synagogue  a  man  with 
an  unclean  spirit ;  and  he  cried  out, 

24  Saj'ing,  Let  us  alone  ;  what  have  we  to  do  with 
thee,  thou  Jesus  of  Nazareth?  art  thou  come  to  de- 
stroy us  ?  I  know  thee  who  thou  art,  the  Holy  One 
of  God. 

25  And  Jesus  rebuked  him,  saying.  Hold  thy  peace, 
and  come  out  of  liim. 


t  Matt.  7  :  28 u  Luke  4  :  33,  etc. 


yet  preach  faith  in  himself  as  the  Messiah,  but 
only  faith  in  the  glad  tidings  that  the  time  was 
fulfilled  and  the  kingdom  of  God  (Matt.  3 : 2,  note) 
was  at  hand. 

Cli.  1  :  21-38.  THE  MINISTRY  OF  A  DAY.— Christ  a 
Saviour:  He  delivers  the  mind;    he  heals  the 

BODY  ;  he  saves  the  soul  ;  HE  CARRIES  THE  GOSPEL 
BOTH  TO  THE  AWAKENED  AND  TO  THE  INDIFFERENT. — 

The  BUSIEST  have  time  for  prayer. 

Verses  21-38  give  the  record  of  a  single  day  in 
Christ's  life.  There  is  no  reason  to  suppose  it  an 
exceptional  day.  The  account  of  the  healing  of 
the  demoniac  (verses  21-23)  is  peculiar  to  Mark  and 
Luke  (chap.  4 :  31-37).  For  a  discussion  of  the  phe- 
nomenon of  demoniac  possession,  see  Matt.  8  : 
aS-oi,  note,  p.  133.  The  harmonists  are  not  agreed 
as  to  the  time  and  occasion  of  this  and  the  other 
contemporaneous  incidents.  Alford  puts  them 
after  the  Sermon  on  the  Mount,  and  the  call  and 
ordination  of  the  twelve  Apostles.  Kobinson, 
Ellicott,  Andrews,  and  Townsend,  with  much 
better  reason,  place  all  the  incidents  in  this  chap- 
ter at  the  commencement  of  Christ's  Galilean 
ministry,  and  prior  to  the  ordination  of  the  Twelve 
and  the  Sermon  on  the  Mount.  Christ  had  pre- 
viously preached  the  sermon  at  Nazareth,  which 
led  to  the  mob  there  and  his  final  departure  from 
that  city  to  take  up  his  home  in  Capernaum  (Luke 

4  :  16-31). 

21.  Into  Capernaum.  For  description  of 
Capernaum  see  Matt.  4  :  13,  note.  It  was  situ- 
ated upon  the  Sea  of  Galilee.— Straightway. 

That  is,  probably,  on  the  sabbath  immediately  fol- 
lowing the  call  of  the  four  Apostles.  He  goes  to 
give  his  disciples  their  first  lessons  in  catching 
men  (verse  n),  and  to  inspire  them  with  faith  in 
him.  Observe  the  rapidity  of  Christ's  movement. 
Apparently  on  his  first  sabbath  in  Capernaum  he 
preaches  the  Gospel.  Compare  the  example  of 
Paul,  who  preached  the  first  sabbath  after  his 
conversion  (Arts9:2o).  Observe,  too,  that  Christ 
preaches  in  the  synagogues  until  he  is  driven  out 
of  them.  Corruption  in  the  church  is  not  a  suffi- 
cient reason  for  refusing  to  work  in  it. — The 
synagogne.  For  description  of  the  Jewish 
synagogue,  see  Matt.  4  :  23,  note. 

22.  Doctrine.  Rather  teaching ;  not  so  much 
the  thing  taught  as  the  manner  and  spirit  of  the 


teaching  astonished  the  people. — As  one  hav- 
ing authority.  Mutt.  7  :  28,  29,  note. — As  the 
scribes.  For  description  of  Jewish  scribes,  sec 
Matt.  5  :  20,  note. 

23.  A  man  in  an  unclean  spirit.  Luke's 
description  is  still  more  explicit:  '■^Having  the 
spirit  of  an  unclean  devil,''''  rather  demon.  Ob- 
serve the  peculiar  phraseology  here ;  not  with 
but  in  an  unclean  spirit.  As  Christ  dwells  in  his 
children  and  they  in  him,  so  the  evil  spirit  dwells 
in  the  children  of  the  devil.  That  there  is  here 
described  not  a  case  of  physical  and  mental  dis- 
ease merely,  but  a  real  and  actual  possession  of 
the  soul  by  a  fallen  spirit,  I  think  clear,  both  from 
the  tenor  of  the  narrative  here,  and  from  other 
parallel  passages  in  the  N.  T.  How  could  a 
lunatic  know  Christ  to  be  the  Holy  One  of  God, 
when  as  yet  he  was  unknown  even  to  his  own 
disciples  ?  How  should  he  fear  that  Christ  would 
destroy  him,  who  came  to  heal  the  sufferer  but 
destroy  the  devil  ?  How  could  lunacy  be  said  to 
"come  out  of  him"  and  to  "cry  with  a  loud 
voice?"  See  the  whole  question  discussed  on 
p.  123,  Matt.  8  :  28-34,  note. 

24.  Let  alone.  Some  manuscripts  omit  this 
exclamation  here.  But  it  is  found  in  Luke;  where 
its  authenticity  is  unquestionable.  It  is  in  the 
original  an  exclamation  rather  than  a  request, 
and  answers  nearly  to  our  away. — What  have 
Ave  to  do  Avith  thee  ?  This  is  a  common  Jew- 
ish phrase,  signifying  a  wish  not  to  be  troubled 
by  the  importunity  or  interference  of  another 
(Matt.  8 :  29,  note).  The  customary  demand  of  the 
devil  is  to  be  "let  alone"  (1  Kings i8:n;  Actsiciso; 
„.6)._jesus  the  Nazarene..  The  epithet 
Nazarene  can  hardly  be  regarded  here  as  other 

than     opprobrious      (Matt.  2  :  23;   John  1  :  46).  —  Art 

thou  come  to  destroy  us  ?  Observe,  (1)  an 
unconscious  and  significant  testunony  to  the  true 
mission  of  Christ,  which  is  to  destroy  the  devil 
and  his  works  (uohnSiS;  Rev. 20:10).  Comp.  ex- 
pression of  the  devil  in  Matt.  8  :  29.  (2.)  That 
here  there  is  no  indication  that  Christ  literally 
destroyed  the  demon  ;  what  he  destroyed  was 
the  demon's  supremacy  over  the  soul.  (3.)  That 
Christ  had  not  directly  threatened  to  disturb  that 
supremacy  ;  but  his  mere  presence  is  always  a 
disturbance  and  a  destruction  of  the  devil.     (4.) 


Ch.  I.] 


MARK. 


26  And  when  the  unclean  spirit  had  torn  him,  and 
cried  with  a  loud  voice,  he  came  out  of  him. 

27  And  they  were  all  amazed,  insomuch  that  they 
questioned  among  themselves,  saying,  What  thing  is 
this?  what  new  doctrine  zs  this?  for  with  authority 
commandeth  he  even  the  unclean  spirits,  and  they  do 
obey  him. 

28  And  immediately  his  fame  spread  abroad  through- 
out all  the  region  round  about  Galilee. 

29  And'  forthwith,  when  they  were  come  out  of  the 
synagogue,  they  entered  into  the  house  of  Simon  and 
Andrew,  with  James  and  John. 

30  But  Simon's  wife's  mother  lay  sick  of  a  fever  ;  and 
anon  they  tell  him  of  her. 

31  And  he  came  and  took  her  by  the  hand,  and 
lifted  her  up ;  and  immediately  the  fever  left  her,  and 
she  ministered  unto  them. 

32  And  at  even,  when  the  sun  did  set,  they  brought 
unto  him  all  that  were  diseased,  and  them  that  were 
posse.ssed  with  devils. 


33  And  all  the  city  was  gathered  together  at  the  door. 

34  And  he  healed  many  that  were  sick  of  divers  dis- 
eases, and  cast  out  many  devils ;  and  suffered  not  the 
devils  to  speak,  because  they  knew  him. 

35  And  in  the  morning,  rising  up  a  great  while  be- 
fore day,  he  went  out,  and  departed  into  a  solitary 
place,  and  there  prayed. 

36  And  Simon,  and  they  that  were  with  him,  fol- 
lowed after  him. 

37  And  when  they  had  found  him,  they  said  unto 
him.  All  !Ken  seek  for  thee. 

38  And  he  said  unto  them.  Let  us  go  into  the  next 
towns,  that  I  may  preach  there  also:  for  therefore" 
came  I  forth. 

39  And  he  preached  in  their  synagogues  throughout 
all  Galilee,  and  cast  out  devils. 

40  And  "J  there  came  a  leper  to  him,  beseeching  him. 
and  kneeling  down  to  him,  and  saying  unto  him,  It 
thou  wilt,  thou  canst  make  me  clean. 


Matt.  8  :  14 ;  Luke  4  :  38. ...  w  Isa.  61  :  1,  2 ;  John  17  :  8. ...  x  Matt.  8:2;  Luke  6  :  12. 


That  the  demon  speaks  in  the  plural,  Destroy 
MS.  "The  demons  make  common  cause." — 
(Bengel.) — I  know  thee  Avho  thou  art,  the 
Holy  of  God.  This  demon  had  a  better  creed 
about  Christ  than  any  one  in  the  synagogue,  but 
no  faith  in  him  (james  2 :  19).  The  Holy,  not  a  holy. 
This  word  (o  ity^o^)  is  employed,  as  here,  as  a 
noun,  to  designate  the  Temple  (Heb.  9:i,etc.).  In 
a  sense  every  Christian  is  a  temple  of  God ;  but 
Christ  was  the  temple  of  God,  in  whom  dwelt  the 
fullness  of  the  Godhead  bodily  (coi.  2 : 9).  It  was 
the  demon's  sense  of  the  God  in  Christ  that 
extorted  from  him  this  cry. 

25.  Hold  thy  peace.  Christ  seems  to  have 
habitually  forbidden  the  demons  to  testify  to  him 

(verse  34 ;  chap.  3:12;  Luke  4  :  41 ;   comp.  Acts  16  :  16-18).      Cal- 

vin  suggests  what  may  be  the  true  explanation  : 
"  The  devil  dexterously  acknowledges  that  Christ 
is  the  Holy  One  of  God,  in  order  to  insinuate  into 
the  minds  of  men  a  suspicion  that  there  was  some 
secret  understanding  between  him  and  Christ." 
And  such  appears  to  have  been  in  part  the  effect. 
Comp.  Mark  3  :  11  with  Mark  3  :  33.  "  The 
devU  and  the  world  never  praise  but  in  order  to 
seduce.  It  is  a  necessary  part  of  prudence  not 
to  lay  ourselves  open  to  their  commendations." 
— (Quesnel.) 

26.  And  when  the  unclean  spirit  had 
torn  him.  Rather,  thrown  him  into  convulsions. 
Comp.  Mark  9  :  26.  The  man  was  not  hurt 
(Luke  4 :  35).  The  final  outgoing  of  Satan  or  any 
of  his  emissaries  is  almost  always  accompanied 
with  violence,  which  is  the  sign  of  his  wrath 
(Rev.  12 :  12).  But  this  Violence  can  do  no  perma- 
nent harm.— Cried  with  a  loud  voice.  This 
was  not  in  defiance  of  Christ's  command.  For 
that  forbade  speech,  and  this  was  an  inarticulate 
cry.— He  came  out  of  him.  The  whole  lan- 
guage of  this  verse  unmistakably  shows  that  the 
Evangelist  believed  in  a  real  possession  of  the 
soul  by  a  personal  evil  spirit. 

27.  They  were  all  amazed.     That  is,  all 


in  the  synagogue.  What  surprised  them  was, 
not  merely  the  cure  of  the  demoniac,  but  that 
the  demon  obeyed  the  simple  voice  of  Christ. 
For  the  Lord  used  no  charm,  or  exorcism. 

28.  A  fuller  description  of  this  widening  fame 
of  Christ  is  given  by  Matthew.  See  ch.  4  :  25, 
note. 

29-34.  The  Healing  of  Peter's  Motheb- 
IN-LAW.  See  Matt.  8  :  14,  15,  notes ;  Luke  4  : 
38-40.  The  only  differences  in  the  accounts  are 
verbal,  Mark  giving  some  graphic  touches  that  are 
not  found  in  the  other  Evangelists,  such  as  verse 
29,  "  with  James  and  John ;  "  verse  31,  he  "  lifted 
her  up;"  verse  33,  "all  the  city  was  gathered 
together  at  the  door."  The  knowledge  pos- 
sessed by  the  devils  (verse  34)  is  interpreted  by 
Luke,  "  They  knew  that  he  was  Christ  (Luke  4 :  41), 
i.  e.,  the  Messiah.  The  time  for  the  full  disclo- 
sure of  that  fact  had  not  yet  come. 

35-39.  Christ's  First  Circuit  in  Gali- 
lee.   Luke  4  :  43-44  ;  Matt.  4  :  33,  35. 

35.  Rising  a  great  \vhile  before  day. 
Matt.  8  :  17  intimates  a  reason  why  he  could 
not  sleep,  viz.,  the  burden  of  others'  sorrows 
which  he  took  upon  himself.  Observe,  (1)  the 
rest  for  the  restless  here  indicated — prayer ;  (2) 
the  correction  of  a  notion,  popularly  current  in 
these  days,  that  one  can  pray  equally  well  at  all 
times  and  in  all  places — Christ  was  accustomed 
to  seek  solitude  for  special  occasions  of  prayer 

(Mark  6:  46;  Luke  5  :  16;  6  :  12;  22  :  4l). 

36.  Simon.  More  generally  known  in  the 
N.  T.  as  Peter ;  here,  as  throughout  his  career, 
a  lead«r.  It  is  characteristic  of  him  that  he  has 
no  fear  of  obtruding  on  the  retirement  of  his 
Master.  On  his  character,  see  p.  147,  Note  on 
the  Twelve  Apostles. 

38.  Towns.  Literally,  village-cities,  i.  e.,  un- 
walled  towns.  Christ  had  no  ambition  to  be  a 
metropolitan  preacher.  Having  awakened  spir- 
itual desires  in  the  people  of  Capernaum,  he 
went  elsewhere  that  he  might  awaken  them  in 


8 


MAKK. 


[Ch.  I. 


41  And  Jesus,  moved  with  compassion,  put  forth  his 
hand,  and  touched  him,  and  saith  unto  him,  I  will ;  be 
thou  clean. 

42  And  as  soon  as  he  had  spoken,  immediately?  the 
leprosy  departed  from  him,  and  he  was  cleansed. 

43  And  he  straitly  charged  him,  and  forthwith  sent 
him  away  ; 

44  And  saith  unto  him.  See  thou  say  nothing  to  any 


man  :  but  go  thy  way,  shew  thyself  to  the  priest,  and 
offer  for  thy  cleansing  those  things^  which  Moses  com- 
manded, for  a  testimony^  unto  them. 

45  But  he  went  out,  and  began  to  ^  publish  it  much, 
and  to  blaze  abroad  the  matter,  insomuch  that  Jesus 
could  no  more  openly  enter  into  the  city,  but  was 
without  in  desert  places  ;  and  •=  they  came  to  him  from 
every  quarter. 


y  Ps.  33  :  9  ;  John  15  :  3 z  Lev.  14  :  2-32 a  Rom.  15  :  4  ;  1  Cor.  10  :  11 b  Ps.  77  :  11,  12  ;  Tit.  1  :  10 c  cb.  2  :  13. 


Others  also.  His  example  does  not  require,  but  it 
certainly  justifles  an  itinerant  ministry.— That  I 
may  preach.  As  yet  the  Apostles  did  not 
preach.  Apparently  four  only  had  been  called 
— James,  John,  Andrew,  and  Simon.— I  came 
forth  for  this  purpose.  Not,  I  came  forth 
from  the  city — for  his  purpose  in  that  had  been 
retirement  and  prayer ;  but,  I  came  forth  from 
the  Father  (john  is :  28).  His  mission  is  here  indi- 
cated, viz.,  to  herald  the  glad  tidings  of  divine 
love  to  all  the  world,  a  mission  which  he  leaves 
to  his  followers  to  complete  (John  n :  is). 

39.  Throughout  all  Galilee.  This  de- 
scribes the  first  missionary  circuit  in  Galilee, 
the  same  described  in  Matt.  4  :  33-35  (see  notes 


there).  Galilee,  the  northernmost  province  of 
Judea,  was  the  scene  of  Christ's  most  abundant 
labors ;  all  the  Apostles  except  Judas  Iscariot 
were  Galileans ;  its  inhabitants  were  simple- 
minded,  and  comparatively  free  from  the  control 
of  the  priestly  class,  which  ruled  in  Judea,  and 
from  the  bigotry  and  intolerance  of  the  Ju  deans. 

(For    history,  see    Matt.    2    :   23,    note.)       The     imn  CdiatC 

vicinity  of  the  Sea  of  Galilee  was  the  hoi  le  of  a 
crowded  and  busy  population.  This  sea,  or  laie, 
is  13  miles  long,  4  to  6  miles  wide,  165  feet  deep 
in  the  deepest  part,  and  lies  near  700  feet  below 
the  surface  of  the  Mediterranean.  Its  climate  is. 
and  its  productions  were,  those  of  an  almost 
tropical  nature.     Grapes  and  figs  ripenec'  on  its 


THE   LAKE  OF  GENNESABET,   SHOWING  THE   MIRACLES  AND  JOURNEYS   OF  OUR  LORD  IN  ITS 

NEIGHBORHOOD. 


1.  Peter's  draught  of  fishes.  Matt.  4:18-22;   Mark 
1 :  16-20  ;  Luke  5  :  1-11. 

2.  Stilling  the  waves.  Matt.  8  :  23-27  ;  Mark  4  :  35-41 ; 
Luke  8  :  22-25. 

3.  Miracles  with  the  Gergesenes,  Matt.  8  :  28-34; 
Mark  5  :  1-20 ;  Luke  8  :  26-39. 

4.  Return  to  Capernaum,  Matt.  9:1;  Mark  2 : 1. 

5.  Journey  to  the  Desert,  Matt.  14  :  13 ;  Mark  6  :  31 ; 
Luke  9  :  10. 

6.  Feeding  the  5,000,  Matt.  14  :  14-21 ;  Mark  6  :  32-41  ; 
Luke  9  :  11-17  ;  Jolm  6  :  1-15. 

7.  Christ  walks  on  the  sea.  Matt.  14 :  22-34 ;  Mark 
6  :  45-56 ;  John  6  :  16-21. 

8.  Feeding  the  4,000,  Matt.  15  :  32-38 ;  Mark  8  : 1-9. 

9.  Return  to  the  parts  of  Dalmanutha,  Matt.  15  :  39 ; 
Mark  8 :  10. 

10.  Crosses  to  the  East  side.  Matt.  16  :  5 ;  Mark  8  :  13. 

11.  Reminds  of  the  miraculous  feeding.  Matt.  10 :  6-10; 
Mark  8 :  14-21 

12.  Heals  the  blind  near  Bethsaida,  Mark  8  :  22-26. 


line, — Tiberias,  Magdala  or  Dalmanutha  (see  Mark 
8:  lo.note),  Chorazin,  Capernaum,  and  Bethsaida. 
It  was  on  the  direct  route  between  Damascus 
and  the  Mediterranean,  and  so  was  commer- 
cially important.  It  was  thus  an  appropriate 
centre  for  Christ's  Galilean  ministry.  It  is  now 
utterly  desolate ;  there  is  only  one  boat  on  the 


shores  ten  mouths  in  the  year.  Its  waters 
abounded  with  fish,  which  supplied  the  country 
for  miles  around.  On  the  south-western  shore 
Bome  warm  mineral  springs  constituted  a  favorite 
resort  of  wealthy  Romans ;  on  the  north  and 
north-western  shore  five  cities  of  considerable 
size  were  crowded  along  thirteen  miles  of  coast- 


Ch.  IL] 


MAEK. 


CHAPTER    ir 


AND  again  he  entered  into  Capernaum  after  some 
days  ;  and  it  was  noised  that  lie  was  in  the  house. 
2  And  straightway  many  were  gathered  together, 


insomuch  that  there  was  no  room  to  receive  tkent,  no, 
not  so  much  as  about  the  door :  and  he  preaclied  ''  the 
word  unto  them. 

3  And "  they  come  unto  hi  n,  bringing  one  siclc  of  the 
palsy,  which  was  borne  of  four. 


d  Ps.  40  :  9 e  Matt.  9  :  1,  etc. ;  Luke  5  :  18,  etc. 


lake;  and  of  the  populous  cities  only  the  town  of 
Tiberias  and  the  little  vUlage  of  Migdel  (Mag- 
dala)  are  left.  The  accompanying  map  and  table 
indicate  the  most  important  miracles  and  jour- 
neys of  our  Lord  in  the  immediate  vicinity  of 
this  lake  itself,  the  heart  and  centre  of  the  prov- 
mce.  The  greater  part  of  Mark's  Gospel  is 
devoted  to  an  account  of  this  Galilean  ministry, 
and  to  a  graphic  picture  of  the  «■or^'.s  rather 
than  a  systematic  account  of  the  teachings  of 
our  Lord. 
4r-!5.  Healing  of  the  Leper.     Matt    8: 


2-4;  Luke  5  :  13-15.  See  notes  on  Mstthew. 
The  Leper's  disobedience  of  Christ's  command 
(versa  45)  is  not  Stated  by  Matthew. 


Ch.  2  :  1-12.    THE  HEALING  OF  THE  PARALYTIC— 

A  PARABLE  OF  redemption:  THE  HELPLESSNESS  AND 
THE  HOPE  OP  THE  SINNER. — ThE  NATUUE  AND  THH 
EFFICACY  OP  FAITH.— The  POWER  AND   THE  OFFICE  OP 

Christ:  the  remission  of  sins.— The  test  op  all 
priestlt  claims  to  like  office  and  authority  : 
are  the  priesthood  able  to  remit  the  physical 
penalty  of  transgression? 


CUKIST    HEALING   THE   P.4.KALYTR. 


This  account  is  also  given  in  Matthew  9  :  2-8, 
where  nothing  is  said  of  letting  the  paralytic 
through  the  roof,  and  in  Luke  5  :  17-26,  where 
is  one  important  addition  (vtr.  17).  The  healing 
probably  took  place  at  or  about  the  time  indi- 
cated here  and  in  Luke,  that  is,  in  the  early  part 


of  Christ's  Galilean  ministry,  before  the  Sermon 
on  the  Mount,  and  before  the  call  of  Matthew, 
wlio  was  not,  therefore,  an  eye-witness.  The 
evidence  of  this  is  the  order  indicated  in  Mark 
and  Luke. 
1.  Capernaum.     For  description  see  Mat- 


10 


MARK. 


[Ch.  II. 


4  And  when  they  could  not  come  nigh  unto  him  for  I      5  When  Jesus  saw  their  taith/  he  said  unto  the  sick 

the  press,  tiicy  uncovered  tlie  root  where  he  was :  and  ot  the  palsy,  Son,  thy  sins  be  torgiven  tliee. 

wueii  they  liad  broken  it  up,  they  let  down  the  bed  6  But  there  were  certain  of  the  scribes  sittmg  there, 

wnerein  tue  sick  ot  tue  palsy  lay.  and  reasoning  in  their  hearts, 


f  AcU  14:9;  Ephes.  2  :  8. 


thew  4  :  13,  note.— It  was  noised  that  he 
was  ill  a  house.  Not  uecessarily  bis  own 
house,  though  this  may  have  been  the  case. 
His  house,  so  far  as  be  had  one,  was  at  Caper- 
naum (Matt.  4:  13). 

2.  Many  were  gathered  together.     Luke 

(5:  nl  Sixys  that  amoug  them  were  Fbarisees  and 
doctors  of  the  law  from  Galilee,  Judea,  and  Je- 
rusalem. He  also  intimates  that  other  cures  were 
performed  at  this  time.  See  note  there.  —  No 
room  to  receive  them.  One  of  the  incidental 
evidences  of  Christ's  popularity  as  a  preacher 
at  this  stage  of  his  work  and  in  Galilee ;  it 
was  douljtless  mcreased  by  curiosity  to  witness 
his  miracles.— And  he  preached  the  word 
unto  them.  That  is,  the  word  of  the  Kingdom 
of  God,  that  it  was  at  banJ,  and  that  repentance 
and  faith  were  the  necessary  preparations  for  it 
(Matt.  4 :  n ;  13 :  19,  '20).  Obscrve  how  simple  must 
have  been  the  preaching  of  Christ,  a  house-to- 
bouse  preaching  ;  and  that  there  is  no  evidence 
that  it  was  accompanied  with  any  formal  order 
of  service  or  worship.  But  for  public  worship 
other  and  abundant  provision  was  made  by  the 
Temple  and  the  synagogues. 

3.  One  palsied.  The  original  Greek  word 
rendered  here  pahied  signifies  literally  a  loosen- 
ing or  relaxmg.  It  is  deflued  by  Cclsus,  a  writer 
on  medicine  of  about  the  time  of  Christ,  as  "a 
Aveakness  of  the  nerves,  either  throughout  the 
whole  body  or  throughout  the  part  diseased." — 
(Roh,  Lex.,  art,  nuQulrriyj'i.-.)  Mr.  Barnes  (note  on 
Matt.  4 ;  s4)  classifles  the  infirmities  included  under 
the  general  name  of  palsy  in  the  N.  T.  as  fol- 
lows :  1st.  The  paralytic  shock,  affecting  the 
whole  body.  2d.  The  hemipleg^',  affecting  only 
one  side  of  the  body — the  most  frequent  form  of 
the  disease.  8d.  The  paraplegy,  affecting  all 
the  system  below  the  neck.  4th.  The  catalepsy, 
caused  by  a  contraction  of  the  muscles  in  the 
whole  or  a  part  of  the  body,  and  very  dangeroiis 
(Matt.  12: 10-13).  5th.  The  cramp,  in  eastern  coun- 
tries a  fearful  malady,  and  by  no  means  infre- 
quent. It  originates  from  chills  in  the  night. 
The  limbs,  when  seized  by  it,  remain  immovable, 
and  the  person  afflicted  with  it  resembles  one  un- 
dergoing a  torture  ( Matt.  8:6;  Luke  7 : 2).  Death  fol- 
lows from  this  disease  in  a  few  days.  It  is  evident 
from  the  narrative  that  the  patient  in  this  case 
was  rendered  utterly  helpless  by  his  palsy.  The 
disease  in  its  worst  forms  is  generally  incurable. 

4.    And    not  being   able   to  come   nigh 
unto  him  for  the  throng,  they  unrooted 


the  roof  where  he  was.  To  do  this  they 
went  up  on  the  roof  (Luke  5 :  19),  possibly  by  out- 
side stairs,  which  sometimes  led  up  from  the 
street  to  the  house-top,  perhaps  by  a  laddtr 
brought  for  that  purpose,  or  perhaps  by  the 
stairs  in  a  neighboring  house.  As  they  were  in 
a  city,  the  houses  would  adjoin,  and  it  would  be 
easy  to  pass  from  one  roof  to  another.  "What  is 
meant  by  uncovering  the  roof  is  not  clear.  Luke 
says  they  "let  him  down  through  the  tiling." 
The  roofs  of  Jewish  houses  were  often  made  of 
tile,  i.  e.,  burnt  clay.  The  larger  Jewish  houses 
were  built  around  an  open  square.  See  picture 
in  note  on  Matt.  26  :  69,  etc.  This  was  some- 
times protected  from  the  rain  and  sun  by  an 
awning  or  broad  roofing,  sometimes  by  a  more 
permanent  roof  supported  on  columns,  with  an 
aperture  in  the  centre,  and  a  corresponding 
basin  below  to  receive  the  rain-water  which 
flowed  through  the  opening.  Into  this  court 
opened  the  rooms  of  the  house.  It  may  be  that 
Christ  stood  in  one  of  these  rooms,  and  the 
crowd  in  the  court,  and  that  the  bearers  of  the 
palsied  man  removed  enough  of  the  tiling,  either 
of  the  parapet  of  the  roof  proper,  or  of  the  roof 
over  the  court,  possibly  by  widening  the  aper- 
ture in  it,  to  let  the  sick  man  down  ;  or  it  may 
be  that  Christ  was  standing  in  the  room  within, 
and  that  the  roof  proper  was  broken  up  for  the  pur- 
pose of  reaching  him.  See  in  Dr.  Thomson's  Z«»( (7 
and  Book,  11  :  7,  a  description  of  the  modern  roof 
in  Palestine,  and  of  the  method  .of  uncovering  it, 
which  he  says  he  has  often  seen  done.  On  either 
hypothesis,  the  significance  of  the  fact  remains, 
viz.,  that  the  sick  man  and  his  friends  showed 
their  faith  by  overcoming  great  obstacles  in 
order  to  come  to  Christ  for  help.  And  this 
showed  their  confidence  both  in  his  willingness 
and  his  ability  to  help.— They  let  doAvn  the 
bed.     Mark  specifies  the  kind  of  bed  by  the 


THE  GRABATUS. 


word  he  uses  (y-na^^atnc),  grabatus.  This  was  a 
small,  low  couch  or  bed  of  the  commonest  de- 
scription, such  as  was  used  by  poor  people,  hav- 
ing a  mere  network  of  cords  stretched  over  the 
frame  to  support  the  mattress.     The  annexed 


Ch.  II.] 


MAEK. 


II 


7  Why  doth  this  man  thus  speak  blasphemies  ?  Who 
can  forfrive  sins  e  but  God  only  ? 

8  And  immediately,  when  Jesus  perceived  in  his 
spirit  that  they  so  reasoned  within  themselves,  he  said 
unto  them,  Why  reason  ye  these  things  in  your  hearts  ? 


9  Whether  is  it  easier  to  say  to  the  sick  of  the  palsy, 
Thy  sins  be  forgiven  thee  ;  or  to  say,  Arise,  ancf  take 
up  thy  bed,  and  walk  ? 

10  But  that  ye  may  know  that  the  Son  of  man  hath 


g  Iss.  43  :  25 ;  Dan.  9  :  .9 


engraving  is  from  Rich's  Bictionary.    The  graba- 
tus  could  easily  be  carried  about. 
5.  And    when    Jesus    saw    their    faith. 

As  exemplified  by  their  actions.  And  observe 
the  illustration  of  true  faith,  not  a  strong  con- 
viction of  any  doctrine  about  Christ,  but  a  strong 
trust  and  confldeuce  in  Christ.    The  term  "  their 


faith  "  includes  that  of  the  sick  man,  for  they 
would  scarcely  have  carried  him  to  Christ  against 
his  will.  The  conclusion  of  Quesnel,  therefore, 
though  just,  is  hardly  justified  by  this  incident : 
"God  willingly  accepts  the  desires,  prayers,  and 
good  works  which  are  offered  for  the  conversion 
of  sinners,  who  are  not  themselves  sensible  of 
their  misery."  Observe,  too,  that,  apparently, 
Christ  answers  the  prayer  before  it  is  presented. 
They  say  nothing  ;  he  speaks  to  the  silent  prayer 
of  their  actions.  Indeed,  the  four  were  proba- 
bly still  on  the  roof,  and  could  not,  if  they 
would,  well  present  a  petition.  The  man's  help- 
lessness is  his  prayer.— He  said  unto  the  sick 
of  the  palsy.  To  Mark's  report  Matthew  adds 
the  words  Be  of  good  cheer ;  the  word  here  and 
there  rendered  Son  (rizroi)  is  a  term  of  endear- 
ing address  nearly  equivalent  to  "my  child;" 
and  the  verb,  rendered  in  the  English  in  the  im- 
perative, Thij  sins  he  forgiven  thee,  is  in  the  per- 
fect tense,  and  signifies  a  forgiveness  already 
perfected.  The  spirit  of  Christ's  address  may, 
therefore,  be  thus  rendered  :  Be  of  good  cheer,  my 
child,  thy  sins  have  heenforgiven  thee.  There  was, 
on  the  part  of  the  sick  man,  no  request  for  for- 
giveness, but  the  Jews  regarded  disease  as  a 
punishment  for  sin  (john  9 : 2),  and  while  specific 
disease  is  not  always  a  punishment  for  specific 
transgression,  yet  there  is  a  deeper  sense  in 
which  all  sickness  and  death  is  the  fruit  of  sin,  a 
fact  which  Christ  here  and  elsewhere  recognizes 
(John  5 :  u).  Calvin's  comment,  therefore,  is  legiti- 
mate :  "The  only  way  of  obtaining  deliverance 
from  all  evil  is  to  have  God  reconciled  to  us." 

6,  7.  Certain  of  the  scribes.  Among 
them  were  those  who  had  come  up  from  Judea 
and  Jerusalem  (LuKe  5 :  n),  where  Christ  never  had 
the  popularity  he  possessed  in  Galilee. — Rea- 
soning in  their  hearts.  Matthew  says  within 
themselves. — Why  doth  this  man  thus  speak? 
He  blasphemes.  This  is  the  better  reading ; 
it  is  adopted  by  both  Alford  and  Tischendorf. 
By  blaspheme  the  scribes  do  not  mean,  speaks 
evil  of  God,  nor,  takes  God's  name  in  vain,  but, 
arrogates  to  himself  the  function  and  ot&ce  of 


God.  On  the  nature  of  blasphemy  under  the 
Jewish  law  see  Note  oa  Blasphemy  against  the 
Holy  Ghost,  p.  108  (/),  and  Matt.  20  :  57-C8,  Prel. 
Note. — Who  can  forgive  sins  except  one — 
God  ?  Christ  had  not  as  yet  assumed  to  forgive 
sins  ;  he  had  simply  declared  that  the  man's  sins 
were  forgiven.  "  Christ  says  nothing  more  than 
the  prophets  frequently  say  when  they  announce 
the  grace  of  God." — (Calvin.)  But  he  does  now 
assume  the  power  which  they  have  denied  him, 
and  this  without  calling  in  question  their  princi- 
ple, that  only  God  can  forgive  sins. 

8.  And  Jesus,  immediately  perceiving 
in  his  spirit  that  they  so  reasoned  within 
themselves.  Not,  as  in  our  English  version, 
wheti  he  perceived,  but  instantly  2xrceiving.  The 
knowledge  was  supernatural,  and  was  itself  as 
great  a  testimony  of  his  divine  power  as  was  the 

heahng  which  followed  (Luke  ^  -.  39,  40  ;  John  2  :  24,  25). — 

Why  reason  ye  these  things  in  your  hearts  ? 

Matthew's  report  is,  Wherefore  think  ye  evil  in 
your  hearts?  Their  reasonings  therefore,  it  is  evi- 
dent, did  not  spring  from  a  smcere  reverence  for 
God,  nor  from  an  honest  mental  perplexity,  but 
from  jealousy  and  ill-will.  It  was  the  beginning 
of  their  opposition  to  Jesus  as  the  Messiah,  and 
it  affords  an  illustration  of  the  spirit  of  theologi- 
cal cavU  in  all  ages.  Chrysostom  notes  the  gen- 
tleness of  Christ's  rebuke  :  "He  said  not,  O  ac- 
cursed and  sorcerers,  as  ye  are ;  O  ye  envious 
and  enemies  of  men's  salvation,  but.  Wherefore 
think  ye  evil  in  your  hearts  ?  "  And  he  applies 
Christ's  example  to  the  modern  teacher :  "  We 
must,  you  see,  use  gentleness  to  eradicate  the 
disease  ;  since  he  who  has  become  better  through 
the  fear  of  man,  will  quickly  return  to  wicked- 
ness again." 

9.  Whether  is  it  easier  to  say,  etc. 
"In  our  Lord's  argument  it  must  be  carefully 
noted  that  he  does  not  ask  which  is  easiest,  to 
forgive  sins  or  to  raise  a  sick  man — for  it  could 
not  be  aflBrmed  that  that  of  forgiveness  was 
easier  than  this  of  healing — but,  which  is  easiest, 
to  claim,  this  power  or  that,  to  say,  Thy  sins  be 
forgiven  thee,  or.  Arise  and  walk.  The  former 
is  easiest ;  and  I  will  prove  my  right  to  say  it  by 
saying  with  effect,  and  with  an  outward  conse- 
quent setting  the  seal  to  my  truth,  the  harder 
word.  Arise  and  walk.  By  saying  that  which  is 
capable  of  being  put  to  the  proof  I  will  indicate 
my  right  and  power  to  do  that  which  in  its  very 
nature  is  incapable  of  being  proved."— (TreMcA.) 


13 


MAEK. 


[Ch.  II. 


power'"  on  earth  to  forgive  sins,  (he  saith  to  the  sick 
of  the  palsy,) 

II  I  say  unto  thee.  Arise,  and  take  up  thy  bed,  and 
go  thy  way  into  thine  house. 


12  And  immediately  he  arose,  took  up  the  bed,  and 
went  forth  betore  them  all ;  insomuch  that  they  were 
all  amazed,  and  glorified  God,  saying,  We'  never  saw 
it  on  this  fashion. 


h  Acts  15  :  3 i  John  7  :  31  ;  9  :  32. 


I  Christ's  argument  here  affords  a  fair  test  of  all 
priestly  claims  to  absolve  from  sin.  If  the  priest 
has  power  to  remit  the  eternal  punisfinient  of  sin, 
he  should  be  able  certainly  to  remit  the  physical  and 
temporal  punishment  of  sin.  This  Christ  did; 
'this  the  priest  does  not  and  cannot  do. 

10.  But  that  ye  may  know  that  the  son 
of  man*  i.  e.,  the  Messiah.,  The  term  iSon  of 
man,  when  used  in  the  Gospels,  always  refers  to 
Christ,  and  generally,  if  not  always,  to  him  as 
the  Messiah.  It  is  his  customary  designation  of 
himself.  It  is  borrowed  from  Daniel  (oan.  7 :  is), 
where  it  is  applied  prophetically  to  the  Messiah 
(a^eMatt.  10:  23,  note).  Here,  therefore,  the  claim  is 
a  purely  personal  one ;  it  does  not  mdicate  a 
power  vested  in  man,  or  in  the  Apostles,  or  in  a 
hierarchy.  Yet  there  is  a  significance  in  the  fact 
that  both  judgment  ( joUn  5 :  27 )  and  forgiveness, 
that  is,  all  dealing'with  sin,  is  attributed  to  him 
who,  as  the  son  of  man,  had  full  experience  of 
temptation (Heb.  2: 18;  4:i5,  iG).— Hath  authority 
on  earth  to  forgive  sins.  Not  merely,  author- 
ity while  on  the  earth  to  forgive  sins,  nor,  au- 
thority to  forgive  sins  committed  on  the  earth, 
but,  authority  to  exercise  the  function  of  for- 
giveness of  sins  upon  the  earth,  i.  e. ,  that  ye  may 
know  that  this  is  the  Messiah's  earthly  mission. 
"  Christ's  meaning  was,  that  forgiveness  of  sins 
ouglit  not  to  be  sought  at  a  distance  ;  for  he  ex- 
hibits it  to  men  in  his  own  person,  and  as  it  were 
in  his  hands." — {Calvin.)  And  here,  as  every- 
where in  the  N.  T.,  forgiveness  of  sins  is  really 
the  remission  or  putting  away  of  sin  as  well  as 
its  punishment.  Only  he  who  has  power  to  do 
the  one  has  authority  to  do  the  other. 

11.  Arise,  take  up  thy  bed.  This  he 
could  easily  do,  the  grabatus  being  light  and 
easily  carried.  Observe,  (1)  that  the  evidence  of 
the  man's  forgiveness  did  not  follow  immediately 
after  the  forgiveness  was  declared,  nor  the  dec- 
laration of  pardon  immediately  after  forgiveness 
was  secured.  He  was  forgiven  the  moment  that, 
with  unfeigned  penitence  for  his  sins,  he  began 
to  seek  the  Lord  (isanh  55 : 7) ;  forgiveness  was  de- 
clared by  Christ  to  be  already  perfected  when  he 
came  into  Christ's  presence  (ver.  s,  note) ;  but  the 
evidence  of  the  forgiveness,  in  the  healing,  was  not 
given  until  after  the  conflict  with  the  Scribes. 
Pardon  and  the  personal  assurance  of  pardon  are 
not  always  contemporaneous ;  (2)  there  was  no 
natural  ability  in  the  paralytic  to  obey  the  divine 
command  ;  his  attempt  to  obey  was  an  act  of 
faith,  and  with  the  faith  that  attempted  obedi- 


ence came  the  power  to  obey.  The  cure  illus- 
trates the  principle  of  divine  grace,  as  set  forth 
iu  Phil.  3  :  12.  "Let  us  bring  what  is  ours  ;  God 
will  supply  the  rest." — (Chrysostom.)  It  is  not 
faith  to  do  nothing  and  leave  all  to  God ;  it  is 
faith  to  do  what  we  can  and  leave  all  to  God. 

12.  They  Avere  ail  amazed.  Luke  says. 
Filled  with  fear ;  Matthew,  according  to  the  best 
readings,  Were  afraid.  The  immediate  disclo- 
sure of  God  at  first  awakens  in  the  soul  the  feel- 
ing of  fear  (Matt.  17  :  7,  note  ;  Luke  6  :  s). — Aud  glori- 
fied God.  The  Scribes  charged  Christ  with 
blasphemy,  i.  e.,  derogating  from  the  divine  dig- 
nity by  claiming  a  divine  function.  In  fact,  his 
act  led  the  people  to  glorify  God.  And  so, 
whenever  Christ  has  been  accepted  as  God  man- 
ifest in  the  flesh,  and  as  the  One  who  forgives 
sins  on  earth,  the  worship  and  glory  of  God,  the 
Father,  has  been  increased,  not  lessened.- - 
Saying,  We  never  saw  it  thus.  Luke  says, 
We  have  seen  strange  things  to-day  ;  Matthew  con- 
tains an  important  addition,  "The  multitude 
glorified  God,  which  had  given  such  power  unto 
men.''''  To  them  Jesus  was  simply  a  man,  a 
rabbi,  perhaps  an  inspired  prophet ;  and  his 
miraculous  powers,  like  those  possessed  by  n&r- 
tain  of  the  O.  T.  prophets,  were  accounted 
among  God's  gifts  to  the  human  race. 

Of  this  whole  incident  it  may  be  remarked,  (1) 
that  it  strikingly  illustrates  the  difference  in 
spiritual  authority  between  Christ  and  his  Apos- 
tles, none  of  whom  assumed  to  forgive  sins. 
Compare  Acts  8  :  22-24,  where  Peter  refers  Simon 
to  God  for  forgiveness  ;  (2)  that  it  affords  a  test 
for  all  claims  by  a  hierarchy  to  pardon  sin,  or 
even  officially  and  authoritatively  to  promise 
absolution  of  sin  ;  if  they  possessed  power  to  ab- 
solve from  sin  they  should  be  able,  as  Christ,  to 
relieve  from  the  temporal  conseciuences  of  sm ; 
(3)  that  it  illustrates  the  gentleness  of  Christ  in 
his  language  of  reassurance  to  the  sick,  Be  oj 
good  cheer  my  child,  and  in  his  language  of  rebuke 
to  the  Scribes,  Why  c  o  ye  think  evil  i'  (4)  that  it 
may  be  regarded  as  a'l  enacted  parable  of  sin  and 
redemption.     The  paralytic  typifies  the  sinner, 

by   his    original    helplessness    (lsaiaU40:30;  John6:44j 

15 : 5) ;  faith,  by  his  earnestness  to  come  to  Christ 
in  spite  of  obstacle  (PsMms  25 ;  is ;  86 . 2, 7) ;  a  common 
Christian  experience,  by  the  delay  he  suffers 
between  his  rerjentance  and  faith,  and  his  cure 
(.Tames  5 : 7,  g) ;  and  the  power  of  divine  grace,  in 
the  ability  to  obey  Christ's  command,  received 
in  the  very  attempt  to  comply  with  it  (rhu.  4 :  13). 


Ch.  III.] 


MARK. 


13 


13  And  he  went  forth  again  by  the  sea  side  ;  and  all 
the  multitude  resorted  unto  hitn,  and  he  taught  them. 

14  And  J  as  he  passed  by,  he  saw  Levi  the  son  of  Al- 

Ehaeus  sitting  at  the  receipt  of  custom,  and  said  unto 
im,  Follow  me.     And  he  arose  and  followed  him. 

15  And  ^  it  came  to  pass,  that,  as  Jesus  sat  at  meat  in 
his  house,  many  publicans '  and  sinners  sat  also  to- 
gether with  Jesus  and  his  disciples:  for  there  were 
many,  and  they  followed  him. 

16  And  when  the  scribes  and  Pharisees  saw  him  eat 
with  publicans  and  sinners,  they  said  unto  his  disci- 
ples, How  is  it  that  he  eateth  and  drmketh  with  publi- 
cans and  sinners  ? 

17  When  Jesus  heard  if,  he  saith  unto  them.  They" 
that  are  whole  have  no  need  of  the  physician,  but  they 
that  are  sick  :  I  came  not  to  call  the  righteous,  but 
sinnere  "  to  repentance. 

18  And  llhe  disciples  of  John  and  of  the  Pharisees 
used  to  fast :  and  they  come  and  say  unto  him.  Why 
do  th3  disciples  of  John  and  of  the  Pharisees  fast,  but 
thy  disciples  fast  not? 

19  And  Jesus  said  unto  them.  Can  the  children  of 
the  bridechimber  fasf,  while  the  bridegroom  "  is  with 
them  ?  As  long  as  they  have  the  bridegroom  with 
them,  they  cannot  fast. 

20  But  the  days  will  come  when  the  bridegroom 
shall  be  taken  away  from  them,  and  then  p  shall  they 
fast  in  those  days. 

21  No  man  also  seweth  a  piece  of  new  cloth  on  an 
old  garment :  else  the  new  piece  that  filled  it  up  taketh 
away  from  the  old,  and  the  rent  is  made  worse. 

22  And  no  man  putteth  new  wine  into  old  bottles ; 
else  the  new  wine  doth  burst  the  bottles,  and  the  wine 
is  spilled,  and  the  bottles  will  be  marred:"*  but  new 
wine  must  be  put  into  new  bottles. 


23  And '  it  came  to  pass,  that  he  went  through  the 
cornfields  on  the' sabbath  day;  and  his  disciples  be- 
gan, as  they  went,  to  pluck"  the  ears  of  corn. 

24  And  the  Pharisees  said  unto  him.  Behold,  why  do 
they  on  the  sabbath  oay  that  which  is  not  lawtul  ? 

25  And  he  said  unto  them.  Have  ye  never  read  what 
David  did,'  when  he  had  need,  and  was  an  hungred, 
he,  and  they  that  were  with  him  ? 

26  How  he  went  into  the  house  of  God  in  the  days 
of  Abiathar  the  high  priest,  and  did  eat  the  show- 
bread,"  which  is  not  lawful  to  eat  but  for  the  priests, 
and  gave  also  to  them  which  were  with  him  ? 

27  And  he  said  unto  them.  The  sabbath  was  made 
for  man,*  and  not "  man  for  the  sabbath : 

28  Therefore  ^  the  Son  of  man  is  Lord  also  of  the 
sabbath. 

CHAPTER    III. 

ANDy  he  entered  again  into  the  synagogue;  and 
there  was  a  man  there  which  had  a  withered  hand. 

2  And  they  watched^  him,  whether  he  would  heal 
him  on  the  sabbath  day  ;  that  they  might  accuse  him. 

3  And  he  saith  unto  the  man  which  had  the  withered 
hand.  Stand  forth. 

4  And  he  saith  unto  them,  Is  it  lawful  to  do  good  on 
the  sabbath  days,  or  to  do  evil  ?  to  save  life,^  or  to 
kill  ?     But  they  held  their  peace. 

5  And  when  he  had  looked  round  about  on  them 
with  anger,  being  grieved  for  the  hardness  of  their 
hearts,  he  saith  unto  the  man,  Stretch  forth  thine  hand. 
And  he  stretched  it  out :  and  his  hand  was  restored 
whole  as  the  other. 

6  And  the  Pharisees  went  forth,  and  straightway 
took  counsel  with  the''  Herodians  against  him,  liow 
they  might  destroy  him. 


j   .Vliitt.  9:9;  Luke  5  :  27 k  Matt.  9  :  10,  etc 1  Luke  15  :  1-5...  m  Matt.  9  :  1'2,  13;   Luke  6  :  31,32....n  Is 

Luke  19  :  10;  1  Cor.  6  :  9-11  ;  1  Tim.  1  :  15 o  Matt.  25  :  1 p  Acta  13  :  2...  q  i'>h  32  :  19  ;    Ps.  119  :  80, 

6  :  1,  etc a  Deut.  23  :  25.   ..t  1  Sam.  21  :  « u  Exod.  29  :  32,  33  ;  Lev.  24  ;  9 v  Neh.  9  :  14  ;    Isa.  58  :  13 

16 I  John  9  :  14;  Ephes.  1  :  22;  Rev.  1  :  10 y  Matt.  12  :  9.  etc.  ;  Luke  6  :  6,  etc z  Luke  14  :  1..   .a  H 


31,  32.... n  Isa.  1  :  18;    55:7;    Matt.  18  :  11 
.    f.    ,,„.£,„    "s....,- Matt.  12  :  l.e.c.i  Luke 
.^,   Ezek.  20:  12,  20....W  Col.  2: 
Hosea  6:6 b  Matt.  22  :  16. 


The  student  will  observe  that  there  is  no  verbal 
expression  of  either  penitence  or  faith  on  the 
man's  part,  and  no  demand  by  Christ  for  such 
expression.  However  this  may  accord  with  our 
method  of  dealing  with  sinful  and  suffering  souls, 
it  accords  with  Christ's  method,  who  customarily 
by  his  insight  perceived  and  by  his  gracious  help- 
fulness developed  the  first  germs  of  repentance 
and  faith,  not  always  waiting  till  they  had  wak- 
ened even  into  consciousness  (Luke  7  :  47-50  ;  23:42, 
43;    John  5  :  8,  9, 14 ;    8  :  ll).        It    iS    the    diSClOSUre    Of 

divine  forgiveness  that  leads  to  repentance  (Rom. 

2:4). 

13-22.  The  call  of  Levi  (Matthew)  and 
Christ's  consequent  teaching.  Matt.  9  : 9-17 ; 
Luke  5  :  27-39.  See  Notes  on  Matthew.  The 
phrase  here.  In  his  house  (verse  15)  means  the  house 
of  Levi  or  Matthew  (Luke  5 :  29),  not  the  house  of 
Jesus,  who  had  none  (Matt.  8 :  20). 

23-28.  Ch.  3  :  1-6.  The  Law  of  the 
Christian  Sabbath  Illustrated,  Matt.  13  : 
1-3;  Luke  6  :  1-11.  See  Notes  on  Matthew. 
I  treat  here  only  one  or  two  points,  peculiar  to 
Mirk. 

26.  In  the  days  of  Abiathar  the  his:h- 
priast.  The  reference  is  to  1  Sam.  31  :  1-9. 
There,  however,  Ahimelech  is  represented  as  the 
high-priest,  and  elsewhere  Abiathar  is  repre- 
sented as  his  son.  The  most  probable  explana- 
tion is  that  Abiathar  was  the  son  of  Ahimelech 
and  ministered  with  his  father,  and  perhaps  per- 


sonally gave  the  shew-bread  to  David,  and  being 
subsequently  high-priest  is  here  given  his  title, 
a  title  which  did  not,  however,  properly  become 
his  until  a  later  period. 

27.  Peculiar  to  Mark.  It  implies  (1)  the  per- 
petuity of  a  sabbath  rest ;  it  was  made  for  man, 
not  merely  for  the  Jews,  and  the  law  requiring  it 
is  written  in  man's  physical  and  spiritual  nature ; 
(3)  its  universality  ;  it  was  made  for  man,  not  for 
any  single  class,  for  man-servant  and  maid-ser- 
vant, and  the  stranger  within  the  gates  (Exod. 
20 :  10) ;  (3)  its  object, /o?*  man — mau^s  day,  there- 
fore, as  truly  as  the  Lord's  day ;  hence,  what- 
ever is  for  man's  highest  and  truest  welfare, 
whatever  generally  adopted,  will  tend  to  the  phys- 
ical, intellectual  and  spiritual  development  of 
man,  tiot  of  exceptional  individuals,  but  of  the  com- 
munity or  the  race,  is  appropriate  for  the  day 
which  was  made/o?-  man,  and  whose  observance 
is  tested  by  its  usefulness  to  man. 

Ch.  3  :  .■?.  Stand  forth.  His  object  ap- 
parently, was  to  call  attention  to  the  cure  and 
make  it  prominent  in  order  to  emphasize  his 
teaching. 

4.  Is  it  lawful  *  *  *  to  save  life  or  to 
kill?  "A  terrible  home-thrast.  He  was  in- 
tending to  do  good,  to  relieve  a  disabled  fellow- 
man — they  were  harboring  murderous  thoughts. 
They  would  fain  destroy  .Jesus.  '  Which  of  us,' 
he  virtually  asks,  '  is  breaking  the  sabbath,  you 
or  I?'" — {Furness.) 


u 


MARK. 


[Ch.  hi. 


7  But  Jesus  withdrew  himself  with  his  disciples  to 
the  sea  :  and  a  great ''  multitude  from  Galilee  loUovved 
him,  and  from  Juda;a, 

8  And  Irom  Jerusalem,  and  from  Idumsea,  and/rom 
beyond  Jordan  ;  and  they  about  Tyre  and  bidon,  a 
great   multitude,   when   they   had   heard   what  great 

-things  he  did,  came  unto  him. 

9  And  he  spake  to  his  disciples,  that  a  small  ship 
should  wait  on  him  because  of  the  multitude,  lest  they 
should  throng  him. 

10  For  he  had  healed  many;""  insomuch  that  they 
pressed  upon  him  for  to  touch  him,  as  many  as  had 
plagues. 


11  And'  unclean  spirits,  when  they  saw  him,  fell 
down  before  him,  and  cried,  saying.  Thou  art  the  Son 
ol  God. 

12  And  he  straitly  charged  them  that  they  should  not 
make  him  known.' 

13  Ande  he  goeth  up  into  a  mountain  and  calleth 
unio  Aim  whom  he  '^  wuuld  :  and  they  came  unto  him. 

14  And  he  ordained  twelve,  that  they  should  be  with 
him,  and  that  he  might  send  them  forth  to  preach, 

15  And  to  have  power  to  heal  sicknesses,  and  to  cast 
out  devils : 

16  And  Simon '  he  surnamed  Peter : 


5.  With  anger  beins:  grieved.  Grief  and 
indignation  are  not  inconsistent  emotions.  Only 
that  anger  which  grieves  at  sin  is  the  Christian's 
anger. — The     hardness    of    their    hearts. 

Exemplified  by  their  silence,  as  an  evidence  of 
their  obdurate  persistence  in  their  murderous 
designs. 

6.  Pharisees.  Matt.  3  :  7,  note.  —  Hero- 
dians.    Matt.  22  :  1(5,  note. 

7-13.  Christ's  period  of  popitlaritt  in 
Galilee. — Parallel  to  Mark's  account  here,  is 
Matt.  13  :  15-21.  See  notes  there,  especially  on 
verses  17-21,  which  are  peculiar  to  Matthew. 
Mark's  account  of  the  multitude  which  fol- 
lowed Christ  is  more  detailed.  He  also  narrates 
the  incident  of  the  boat  kept  for  Jesus'  disci- 
ples (ver.  9).  There  appears  to  be  no  chrono- 
logical order  observed  by  Mark  in  this  chapter. 
The  ordination  of  the  twelve  Apostles  (verses  13-19) 
and  the  Sermon  on  the  Mount,  which  Mark  does 
not  report,  but  which  accompanied  their  ordina- 
tion, preceded  the  teaching  of  Christ  on  the  Sab- 
bath question  (oh.  2 :  23-28;  3 :  i-e)  and  the  incidents 
narrated  here.  For  other  evidences  of  Christ's 
great  popularity  at  this  period  of  his  ministry, 
consult  Matt,  li  :  13  ;  Mark  5  :  2i ;  6  :  33  ;  Luke 
8:  45;  12  :1. 

7.  8.  To  the  sea,  i.  e.,  the  Sea  or  Lake  of 
Galilee.  See  map  and  description,  ch.  1  :  39. — 
From  Galilee.  The  northern  province  of  Pal- 
estine. On  its  character  and  inhabitants,  see  ch. 
1  :  39 ;  Matt.  2  :  22 ;  4  :  14-10,  notes.— From  Ju- 
dea.  Compare  Luke  5  :  17. — And  from  Idu- 
meM.  A  Greek  word  answering  to  the  Hebrew 
Edoin.  It  was  the  region  inhabited  by  the  de- 
scendants of  Esau  or  Edom  (oen.  25  -.  30),  whence  its 
name.  Originally  the  Edomites  occupied  a  tract 
of  country  extending  from  the  Dead  to  the  Red 
Sea,  about  fifteen  or  twenty  miles  broad  and  one 
hundred  miles  long;  but  after  the  Babylonish 
captivity  they  were  permitted  to  settle  in  South- 
ern Palestine,  and  subsequently,  under  the  Macca- 
bees, were  subdued  and  compelled  to  submit  to 
the  Jewish  rites  and  Jewish  government,  and 
were  practically  incorporated  in  the  Jewish  na- 
tion.    Herod  the  Great,   the  last  king  of  the 


Jews,   was   an    Idumean. — They  about  Tyre 
and  Sidon.     See  note  on  Matt.  11  :  21. 

9.  A  small  boat.  Probably  a  row-boat,  used 
for  fishing,  and  perhaps  also  furnished  with 
a  sail.  See  Mark  4  ;  36  for  illustration.  Christ's 
object  was  probably  twofold,  in  part  retirement, 
for  by  the  boat  he  could  easily  escape  to  the 
eastern  and  comparatively  solitary  shores  of  the 
sea  (Matt.  14 :  is),  in  part  labor,  for  from  the  prow 
of  the  boat,  he  could  preach  to  the  people  on  the 
shore,  without  being  hindered  by  the  throng 
(Luke  6 ;  3).  We  may  fairly  deduce  Christ's  fond- 
ness for  both  the  water  and  the  mountains,  from 
this  and  analogous  incidents  in  his  ministry. 

10.  Pressed  upon  him.  Literally,  threw 
themselves  iqion  him. — As  many  as  had 
plagues.  Literally,  scourges.  Disease  was  re- 
garded by  the  Jews  as  a  scourge  from  God.  Not 
any  particular  kind  of  contagious  disease  is 
meant;  all  physical  afflictions  would  be  included 
under  the  general  word  here  rendered  plagues. 

11.  12.  And  unclean  spirits,  i.  e.,  persons 
possessed  with  them.  See  Note  on  Demoniacal 
Possession,  Matt.  8  :  28-34,  p.  123.  For  the  reason 
of  Christ's  command  to  silence,  see  notes  on  Matt. 
8:4;  Mark  1  :  25. 

13-19.  The  Call  and  Ordination  of  the 
Twelve. — This  occurred  previous  to  the  events 
recorded  in  the  preceding  part  of  this  chapter. 
Immediately  following  this  ordination  Christ 
preached  the  Sermon  on  the  Mount.  Mat- 
thew gives  the  ordination  of  the  twelve  out  of 
its  order,  in  connection  with  their  first  commission 
to  preach  the  Gospel  (Matt,  lo :  i-i) ;  Luke  in  its 
proper  order  (Luke  6 :  is-ie).  On  the  ordination  of 
the  twelve,  see  Matt.  10  : 1-4,  and  notes,  and  on 
their  individual  lives  and  characters.  Note  on 
the  Twelve  Apostles,  Matt.  chap.  10,  p.  147. 

14, 1.5.  Mark  states  more  definitely  than  either 
of  the  other  Evangelists  the  office  of  the  Apos- 
tles. They  were  to  be  with  Christ  that  they  might 
bear  personal  witness  to  what  they  had  them- 
selves seen  (john  15 : 2? ;  Acts  1 :  21, 22),  and  Paul  rcsts 
his  claim  to  be  an  Apostle  on  his  having  been  an 
eye-witness  to  Christ's  resurrection  (lOor.  9:i; 
15 : 8, 9) ;  this  was  their  preparation  for  their  work. 


Ch.  III.] 


MARK. 


15 


17  And  James  the  son  of  Zebedee,  and  John  the 
brother  of  James  ;  and  he  surnamed  theui  Boanerges, 
which  is,  Tlie  sons  of  thunder  :  J 

18  And  Andrew,  and  Philip,  and  Bartholomew,  and 
Matthew,  and  Thomas,  and  James  the  son  ot  Alphaeus, 
and  Thaddaeus,  and  Simon  the  Canaanite, 

iQ  And  Judas  Iscariot,  which  also  betrayed  him  : 
and  they  went  into  an  house. 

20  And  the  multitude  cometh  together  again,  so'' 
that  they  could  not  so  much  as  eat  bread. 

21  And  when  his  fnends  heard  of  it,  they  went  out 
to  lay  hold  on  him  :  tor  they  said,  He '  is  beside  himself. 

22  And  the  scribes  which  came  down  from  Jerusa- 
lem said.  He™  hath  Beelzebub,  and  by  the  prince  of 
the  devils  casteth  he  out  devils. 

23  And  he  called  chem  unto  him,  and  said  unto  them 
in  parables.  How  can  Satan  cast  out  Satan  ? 

24  And  if  a  kingdom  be  divided  against  itself,  that 
kingdom  cannot  stand. 

25  And  if  a  house  be  divided  against  itself,  that  house 
cannot  stand. 

26  And  if  Satan  rise  up  against  himself,  and  be  di- 
vided, he  cannot  stand,  but  hath  an  end. 


27  No  "  man  can  enter  into  a  strong  man's  house, 
and  spoil  his  goods,  unless  he  will  tirst  bind  the  strong 
man  ;  and  then  he  will  spoil  liis  house. 

28  Verily  1  say  unto  you.  All  °  sins  shall  be  forgiven 
unto  the  sons  of  men,  and  blasphemies  wherewiiU  so- 
ever they  shall  blaspheme : 

29  But  he  that  shall  blaspheme  against  the  Holy 
Ghost P  hath  never  forgiveness,  but  is  in  danger  of 
eternal  damnation  ; 

30  Because  they  said,  He  hath  an  unclean  spirit. 

31  There"!  came  then  his  brethren  and  his  mother, 
and,  standing  without,  sent  unto  him,  calling  him. 

32  And  the  multitude  s;it  about  him  ;  and  they  said 
unto  him.  Behold,  thy  mother  and  thy  brethren  witli- 
out  seek  for  thee. 

33  And  he  answered  them,  saying,  Who  is  my 
mother,  or  my  brethren  ? 

34  And  he  looked  round  about  on  them  which  sat 
about  him,  and  said,  Behold  my  mother  and  my  breth- 
ren ! 

35  For  whosoever  shall  do '  the  will  of  God,  the  same 
is  my  brother,  and  my  sister,  and  mother. 


j  Iss.  58  :  I  ;  Jer.  23  :  29. . .  .k  ch.  6  :  .'il . . .  .1  Hosea  9  :  7 
. . .  .n  Isa.  49  :  L>4,  26  ;  61  :  1  ;  Malt.  12  :  29. . .  .o  Malt. 
1  :  25 ;  1  Johci  2  :  17. 


Jolin  10  :  20 m  M.itt.  9  :  34 ;  10  :  25  ;  12  :  24  ;  Luke  11  :  15  ;  Jo!in  7  :  20 ;  8  :  43,  5» 

2  :  31  ;  Luke  12  :  10...  p  Heb.  10  :  29 n  .Vlatt.  12  :  46-48  ;  Luke  8  :  19-21 r  Jauia4 


They  were  to  preach,  literally  to  herald,  i.  e.,  to 
go  before  and  proclaim  the  coming  of  the  Mes- 
siah, in  person  to  the  Jewish  nation,  in  spirit  and 
in  power  to  the  whole  world,  and  in  his  second 
advent  to  his  church  ;  this  was  their  work.  And 
they  were  to  have  power  to  heal  the  sick  and  cast 
out  devils,  a  power  subsequently  exercised  by  the 
Apostles  ;  this  was  the  divine  seal  and  evidence 
of  their  authority.  In  strictness  of  speech  the 
Apostles  can  have  no  successors,  for  none  after 
that  generation  can  bear  personal  witness  to 
Christ's  life,  death,  and  resurrection,  atid  none 
can  show  the  miraculous  evidence  they  showed 
of  their  authority.  But  every  true  minister  of 
the  Gospel  must  be  a  successor  to  the  Apostles, 
and  read  his  commission  in  this  verse.  He  must 
have  Christ  with  him  (Matt.  28 :  20),  and  testify  out 
of  his  personal  experience  to  the  Christ  he  knows 

( .\cts  25  :  16  ;  I  Cor.  2:12;  1  John  4  :  14, 16)  ;    mUSt   act   aS  a 

herald  of  the  Messiah  and  Saviour,  preaching 
not  himself  but  the  Lord  Jesus  Christ ;  and  he 
must  attest  his  divine  authority  by  his  power  in 
and  through  Christ  to  fulfill  Christ's  mission  of 
mercy.     Luke  i  :  18,  19,  with  John  19  :  18. 

16-19.  Simon  he  surnamed  Peter,  i.  e.,  a 
rock.  This  he  did  previously  (John  i  :  42),  for 
Peter  and  Cephas  are  different  words  with  the 
same  meaning — the  former  Greek,  the  latter  He- 
brew. The  reason  for  this  title  Christ  explains 
subsequently  (Matt,  is  :  is,  note).  —  Boanerges. 
This  word  is  composed  of  two  Hebrew  words 
signifying  "sons  of  thunder."  The  reason  of 
this  appellation,  which  appears  only  here,  is  not 
given.  It  may  signify  the  character  and  power 
of  James  and  John  as  preachers,  though  their 
subsequent  history  does  not  justify  this  expla- 
nation. More  probably  it  referred  to  their  nat- 
ural fiery  temperament,  of  which  we  see  signs  in 
Mark  9  :  38  and  Luke  9  :  54. — Judas  Iscariot. 


See  Note  on  Character,  etc.,  of  Judas  Iscariot, 
Matt.  37  :  1-10,  p.  308,  304. 

19-35.  AttemptedTnterbttptionofChrist'3 
Preaching  by  both  Friends  and  Foes.  Comp. 
Matt.  12  :  33-50  and  Luke  8  :  19-31 ;  11 :  14-36.  See 
notes  on  Matthew  for  a  consideratioQ  of  the  time, 
p.  16(5, 173 ;  for  discussion  of  Blasphemy  against 
Holy  Ghost,  pp.  168,  109 ;  for  attempt  by  Chrisfs 
mother  to  interrupt  his  preaching,  p.  173. 

19-21.  And  they  went  into  a  house. 
Not,  as  one  might  suppose  from  the  EngUsh  ver- 
sion here,  immediately  after  the  ordination  by 
the  twelve.  The  incidents  and  teachings  re- 
corded here  took  place  at  a  later  period  in 
Christ's  ministry.  See  Matt.  12  :  23-37,  Prel. 
Note,  p.  160.— So  that  they  could  not  so 
much  as  eat  bread.  That  is,  Christ  and  his 
apostles  had  no  time  or  opportunity  for  their 
ordinary  meals.— And  when  his  kinsfolk 
heard  of  it.  The  original  {<n  ttuq  '<  uiToi)  is 
ambiguous ;  it  may  mean  eitlier  companions  or 
kinsfolk.  The  latter  meaning  is  given  by  both 
Robinson  and  Winer,  and  better  suits  the  con- 
text. The  interference  here  referred  to  is  that 
attempted  by  Christ's  mother  and  brethren  (ver. 
31-35),  the  intervening  verses  being  parenthetical. 
At  the  same  time  that  the  Pharisees  were  at- 
tempting to  put  a  stop  to  Christ's  ministry  by 
their  acausations,  his  mother  and  brethren, 
thinking  that  he  was  carried  beyond  the  bounds 
of  prudence  by  his  religious  enthusiasm,  endeav- 
ored to  get  him  out  of  the  crowd  and  away  from 
the  emnity  in  which  he  had  involved  himself. 

23.  In  parables.  That  is,  with  illustrations 
or  in  figures.  These  are  reported  in  verses  34, 
35,  27,  and  another  one  is  added  in  Matt.  12  : 
43U5, 

29.  Is  subject  to  eternal  sin.  The  re- 
ceived text  has  here  eternal  judgment  (xniai?),  but 


IG 


MARK. 


[Ch.  IV. 


CHAPTER  IV. 

AND'  he  began  again  to  teach  by  the  sea  side  :  and 
there  was  gathered  unto  him  a  great  multitude, 
so  that  he  entered  into  a  ship,  and  sat  in  the  sea  ;  and 
the  whole  multitude  was  by  the  sea  on  the  land. 
■  2  And  he  taught  them  many  things  by  parables,' and 
said  unto  them  in  his  doctrine, 

3  Hearken  ;"  Behold,  there  went  out  a  sower  to  sow : 

4  And  it  came  to  pass,  as  he  sowed,  some  fell  by  the 
way  side,  and  the"  towis  of  the  air  came  and  devoured 
it  up. 

5  And  some  fell  on  stony"  ground,  where  it  had  not 
much  earth  ;  and  immediately  it  sprang  up,  because  it 
had  no  depth  of  earth  : 

6  But  when  the  sun  was  up,  it  was  scorched  ;  and  " 
because  it  had  no  root,  it  withered  away. 

7  And  some  fell  among  thorns  ;y  and  the  thorns  grew 
up,  and  choked  it,  and  it  yielded  no  fruit. 

8  And  other  fell  on  good  ^  ground,  and  did  yield 
fruit  "that  sprang  up  and  increased  ;  and  brought  forth, 
some  thirty,  and  some  si.xty,  and  some  an  hundred. 

9  And  he  said  unto  them.  He  that  hath  ears  to  hear, 
let  him  hear. 

ID  And"  when  he  was  alone,  they  that  were  about 
him  with  the  twelve  asked  of  him  the  parable. 

Ti  And  he  said  unto  them.  Unto"'  you  it  is  given  to 
know  the  mvstery  of  the  kingdom  of  God  ;  but  unto 
them  that  aire  without,""  all  these  things  are  done  in 
parables  : 

12  That'  seeing  they  may  see,  and  not  perceive  ;  and 
hearing  they  may  hear,  and  not  understand  ;  lest  at 
any  time  they  should  be  converted,  and  their  sins 
should  be  forgiven  them. 

13  And  he  said  unto  them.  Know  ye  not  this  para- 
ble ?  and  how  then  will  ye  know  all  parables? 

14  The  sower  f  soweth  the  word. 


15  And  these  are  they  bj-  the  way  side,  where  the 
word  is  sown  ;  but  when  they  have  iieard,  Satan  Com- 
eth e  immediately,  and  taketh  away  ^  the  word  that 
was  sown  in  their  hearts. 

16  And  these  are  they  likewise  which  are  sown  on 
stony  ground  ;  who,  when  they  have  heard  the  word, 
immediately  receive  it  with  gladness  ; 

17  And  have  no  root'  in  themselves,  and  so  endure 
but  J  for  a  time:  afterward,  when  affliction  or  persecu- 
tion ariseth  for  the  word's  sake,  immediately''  they  are 
offended. 

18  And  these  are  they  which  are  sown  among 
thorns  ;  such  as  hear  the  word, 

19  And  the '  cares  of  this  world,  and  the  deceitful- 
ness™  of  riches,  and  the"  lusts  of  other  things  entering 
in,  choke  the  word,  and  it  becometh  unfruitful." 

20  And  these  are  they  which  are  sown  on  good 
ground:  such  as  hear  the  word,  and  receive  it^  and 
bring  forth  fruit,p  some  thirtyfold,  some  sixty,  and 
some  an  hundred. 

21  And  he  said  unto  them,  Is  a  candle  brought  to  be 
put  under  a  bushel,  or  under  a  bed  ?  and  not  to  be  set 
on  a  candlestick  ? 

22  Fori  there  is  nothing  hid,  which  shall  not  be 
manifested  ;  neither  was  any  thing  kept  secret,  but 
that  it  should  come  abroad. 

23  If  any  man  have  ears  to  hear,  let  him  hear. 

24  And  he  said  unto  them.  Take  heed  what  ye 
hear:  with 'what  miasure  ye  mete,  it  shall  be  meas- 
ured to  you  ;  and  unto  you  that  hear  shall  more  be 
given 

25  For  he  that  hath,  to  him  shall  be  given  :  and  he 
that  hath  not,  from'  him  shall  be  taken  even  that  which 
he  hath. 

26  And  he  said.  So  "  is  the  kingdom  of  God,  as  if  a 
man  should  cast  seed  into  the  ground. 


B  \r.itt.  13  :  1,  elc.  ;    Luke  8  :4,  etc....t  ver.  34;    Ps.  78  :  2 u  vev.  9,  23  ;    ch.  7  :  16.... v  Gen.  15  :  11 w  Ezek.  11  :  19  ;  36  :  26. . .  x 

1:4;  James  I  ;  ll....y  Jer.  4:3....z  Heb.  6  :  7,  8. . .  .a  Col.  1  :  6. . .  .b  Matt.  13:  10,  etc.... c  Ephes.  1  :9....d  Col.  4  :  6  ;    1  Thess.  4:  ' 

1  Tim.  3:7 e  Isa.  6  ;  9.  10  ;  John  12  :  JO  ;  Acta  28  :  26,    27;  Rom.  11  :  8....f  Isn.  32  :    20  ;  1  Pet.  1  :  2B g  1   Pet.  5:8;  Rev.  IS  :  9. 

h  Heb.  2  :  l....i  Jobl9:  28.... i  Job  27  :  10.  ...k  2  Tim.  1  :  16.... I  Luke  14:  18-20  ;  1  Tim.  6  :  9,  17  ;  2  Tim.  4  :  10....m  Prnv.  23  :  5. 
n  1  John  2:  16,  17.... o  Isa.  5  :  2,  4....p  Rom.  7  :4;  Col.  1  :  10 ;  2  Pet.  1  :8....q  Eccles.  12  :  14  ;  Matt.  10  :  26 ;  Luke  12:  2;  1  Cor.  4  :  6. 
r  1  Pet  2:  2.... 8  Matt.  7  :  2....t  Luke  8  :  18.... u  Matt.  13  :  24. 


Alford  and  Tischendorf  both  have  sin  (liuunttiiia), 
and  this  is  undoubtedly  the  correct  reading. 
Interpreted  by  John  3  :  19  and  Rev.  23  :  11,  it 
explains  the  nature  of  the  penal  consequences  of 
which  Christ  warns  the  Pharisees,  viz.,  a  charac- 
ter given  over  to  hopeless  and  irredeemable  sin. 

31-35.  See  notes  on  Matt.  13  :  4G-50,  for  a 
consideration  of  the  lessons  of  this  incident. 

Ch.  4  :  1-25.  Parable  of  the  Sower;  its 
EXPLANATION  ;  OTHER  INSTRUCTIONS.  The  par- 
able of  the  sower  is  found  also  in  Matt.  13  :  1-33 
and  Luke  8  :  4-15.  Matthew  gives  much  the 
fullest  report  of  these  parables  by  the  sea. 
See  notes  there.  The  phrases  in  verse  7,  It 
yielded  no  fruit,  and  in  verse  8,  That  sprang  up 
and  increased,  are  peculiar  to  Mark.  On  the 
explanation  by  Christ  of  the  reason  he  used  par- 
ables (ver  10-12),  see  Prel.  Note  to  Miftt.,  ch.  13, 
g  3,  p.  173.  The  language  here,  "That  seeing  they 
may  see,  and  not  perceive,"  etc.,  is  from  Isaiah 
i\  :  9,  10,  but  the  passage  is  suggested,  not 
fully  cited.  The  words  of  the  prophet  are  : 
"Make  the  heart  of  this  people  fat,  and  make 
their  ears  heavy,  and  shut  their  eyes ;  lest  they 
see,"  etc.,  and  this  language,  though  in  form  a 
command,  is  in  fact  simply  a  prophecy,  equiva- 
lent to,  Tliey  will  certainly  make  their  own 
hearts  fat,  etc.     See  Henderson  on  the  passage. 


Matthew,  who  repeats  Christ's  language  more 
fully,  gives  by  his  citation  both  the  true  mean- 
ing of  the  prophecy  and  of  our  Lord's  applica- 
tion of  it.  His  meaning  is  not,  These  things  are 
done  in  parables,  lest  they  should  be  converted, 
but,  Their  eyes  they  have  closed,  etc.,  lest  at  any 
time  they  should  be  converted.  That  is,  men 
wilfully  close  their  hearts  to  the  truth  lest  they 
should  be  led  to  repent- 
ance and  reformation ; 
hence  Christ  speaks  in 
parables,  that  he  may  gain 
entrance  for  the  truth  into 
hearts  unwilling  to  re- 
ceive it. 

21-2.5.  These  verses 
appear  in  the  same  con- 
nection in  Luke  8  : 
10-18,  but  in  Matthew 
in  various  passages  and 
in  different  connections. 
On  verse  21  see  Matt. 
5  :  1.5,  note ;  on  verse 
33,  Matt.  10  :  2(5,  note  ; 
on  verse  33,  Matt.  11  :  15, 
note ;  on  verse  34,  Matt.  7  :  3,  note ;  on  verse  25, 
Matt.  13  :  13,  note.  The  accompanying  illustra- 
tion shows  the  candle  and  candlestick  of  the 


Ch.  IV.] 


MAEK. 


n 


27  And  should  sleep  and  rise,  night  and  day,  and  the 
seed  should  spring  and  grow  up,  he  knovveth  not  how. 

28  For  the  earth  bringeth  forth  fruit  of  herself;" 
first"  the  blade,  then  the  ear;  after  that,  the  full  corn 
in  the  ear. 


29  But  when  the  fruit  is  brought  forth,  immediately 
he  "  putteth  in  the  sickle,  because  the  harvest  is  come. 

30  And  he  said,  Whereunto  shall  we  liken  the  king- 
dom of  God  ?  or  with  what  comparison  shall  we  com- 
pare it  ? 


V  Gen.  1  :  11,  12. ...  w  Eccles.  3  :  1,  11. ...  x  Rev.  14  :  16. 


East;  they  are  really  a  lamp  and  light-stand.  The 
connection  of  these  verses  with  the  rest  of  the 
chapter  is  not  very  clear.  I  doubt  whether  they 
were  spoken  at  this  time  ;  rather  surmise  that 
they  were  incorporated  here  by  Mark  and  Luke 
on  account  of  their  parabolic  character.  If 
they  really  belong  in  the  discourse  by  the  seaside, 
their  object  may  be  to  indicate  that,  though  now 
the  mystery  of  the  Kingdom  of  God  was  hid 
from  the  people,  the  Apostles  were  not  to  keep 
it  to  themselves,  as  the  priests  of  heathenism 
the  sacred  mysteries  of  their  religions,  but  were 
to  measure  it  out  to  others.  Observe  the  prac- 
tical teaching  of  verse  24 :  the  way  out  of  skepti- 
cism is  a  ready  and  unprejudiced  hearing  of  such 
truth  as^is  made  plain  ;  all  is  not  disclosed  at 
once.  Observe  the  difference  in  phraseology 
here  and  in  Luke  8  :  IS.  In  Mark,  Take  heed 
what  ye  hear ;  in  Luke,  How  ye  hear.  Both  ad- 
monitions are  important,  and  both  apply  to 
1  <jading  as  well  as  hearing. 

Ch.  4  :  2(>-29.  PARABLE  OF  THE  SEED  GROWIN'G  SE- 
CRETLY.— Diligence  m  sowing,  patience  in  wait- 
ing, PROMPTNESS  in  HARVESTING  ARE  THE  CONDITIONS 
OF  A  SUCCBSSFin,  SPIRITUAL  HUSBANDRY. 

This  parable  is  peculiar  to  Mark,  but  belongs 
with  the  parable  of  which  Matthew  (ch.  is)  has 
given  the  fullest  rejiort.  On  its  relations  to  those 
parables,  see  Prel.  Note,  §  4,  jj.  174.  It  does  not 
exactly  correspond  to  either  of  the  parables 
there,  though  analogous  in  part  to  those  of  the 
tares  and  the  mustard  seed.  Its  general  lesson 
is  enforced  by  parallel  passages,  e.  g.,  Isaiah  .5.5  : 
10,  11 ;  James  .5  :  7,  8  ;  1  Pet.  1  :  23-25.  In  the 
kingdom  of  grace  as  in  nature,  we  are  laborers 
together  with  God,  the  results  of  our  work  de- 
pend on  him,  and  for  the  perfection  of  these  re- 
sults he  takes  his  own  time  (i  Cor.  s  t  e-g).  Hence, 
(1)  it  is  ours  to  sow  the  seed  (the  truth),  his  to 
give  it  growth  ;  (2)  having  sown,  we  are  to  wait 
for  time  and  God  to  perfect  it ;  (.3)  this  he  does 
according  to  a  definite  order  of  development — 
first  the  blade,  then  the  ear,  then  the  full  corn  in 
the  ear ;  (4)  not  until  there  has  been  time  for  the 
development  and  perfection  of  the  truth  are  we 
to  expect  to  reap.  The  lesson  is  one  of  trust  and 
hope ;  first,  for  ourselves  in  our  own  personal 
experience ;  second,  for  all  ministers.  Sabbath- 
school  teachers  and  parents,  in  working  for 
others.  Gal.  5  :  22,  23,  describes  the  fruits  of  the 
spirit  which  grow  thus  secretly  and  require  time 
for  development  and  perfection.     Ephes.  4  :  15, 


and  Col.  3  : 6,  7,  show  the  source  whence  this 
growth  is  derived,  namely,  the  Lord  Jesus  Christ. 
Phil.  2  :  12,  and  2  Pet.  1  : 5,  show  that  though 
the  growth  is  the  work  of  God,  still  diligence  is 
required  of  the  spiritual  as  of  the  natural  hus- 
bandman. 

26.  As  if  a  man  should  cast  seed  into 
the  ground.  The  man  of  the  parable  is  not 
Christ ;  for,  (1)  it  cannot  be  said  of  him  that  "  he 
knoweth  not  how  "  the  seed  springs  and  grows 
up  ;  nor  does  he  leave  the  seed  to  .itself,  and 
"sleep  and  rise  night  and  day,"  but,  ofi  the  con- 
trary, is  continually  with  his  church,  and  by  his 
presence  and  blessing  germinates  the  truth  (Matt. 
28 :  18-20) ;  (2)  the  very  point  of  the  parable  is  to 
teach  that  we  may  throw  ofE  the  care  as  to  re- 
sults upon  him,  not  that  he  throws  it  off  and 
leaves  it  to  itself.  The  point  of  the  parable  is  the 
growth,  and  the  soiver  must  be  regarded  as  inci- 
dental, either  a  mere  necessary  figure  to  give  it 
life-likeness,  or  perhaps  the  human  sower,  the 
preacher,  teacher,  or  friend. 

27.  And  should  sleep  and  rise  night 
and  day.  Sleeping  by  night,  and  rising  by  day 
to  go  about  other  work,  leaving  the  seed  to  the 
influences  of  nature,  i.e.,  to  God.  But  this  is  no 
excuse  for  sleeping  by  day,  i.  e.,  for  sloth  and  care- 
lessness.— And  the  seed  should  spring,  i.  e., 
germinate,  and  grow  up,  i.  e.,  develop  from 
the  germ  into  the  plant.  Often  the  truth,  drop- 
ped in  the  heart  by  a  word  in  public  teaching 
or  private  conversation,  seems  to  be  lost,  but 
getting  lodgment  germinates  in  after  months 
or  years,  seeming  to  lie  meanwhile  dead,  yet 
never  having  lost  its  power.  Often  by  our  im- 
patience to  force  an  immediate  growth,  or  to 
examine  for  it,  we  frustrnte  our  own  work. — He 
knoAveth  not  how.  Compare  John  3:8;  and 
observe  Christ's  emphatic  declaration  that  how 
the  truth  in  the  heart  produces  the  results  on 
character  we  cannot  tell.  And  yet  by  far  the 
fiercest  theological  discussions  have  been  con- 
cerning this,  the  unknown  in  theology,  not  con- 
cerning the  practical  question,  How  shall  we  best 
inculcate  the  truth  and  develop  its  results  ?  But 
because  we  cannot  force  immediate  results  from 
the  truth,  it  does  not  follow  that  we  are  not  to 
watch  for  results,  nor  that  we  are  not  to  foster 
and  cultivate  the  seed.  "We  cannot  do  the 
saving ;  but  we  can  do  the  destroying.  "—(^>-wo<. ) 
And  this  either  by  our  mismanagement  or  our 
neglect.     Compare  Matt.  13  :  22. 

28.  For  the  earth  bringeth  forth  fruit  of 


18 


MAEK. 


[Ch.  IV. 


31  If^  is  like  a  grain  of  mustard  seed,  which,  when  it 
is  sown  in  the  earth,  is  less  than  all  the  seeds  that  be  in 
the  earth : 

32  But  when  it  is  sown,  it  groweth  up,  and  becometh 
greater^  than  all  herbs,  and  shooteth  out  great  branch- 
es ;  so  that  the  fowls  of  the  air  may  lodge  under  the 
shadow  of  it. 

33  And  with  many  such  parables  spake  he  the  word 
unto  them,  as  "  they  were  able  to  hear  it. 


34  But  without  a  parable  spake  he  not  unto  them : 
and  when  they  were  alone,  he  expounded  all  things  to 
his  disciples. 

j5  And  the  same  day,  when  the  even  was  come,  he 
saith  unto  them.  Let  us  pass  over  unto  the  other  side. 

36  And  when  they  had  sent  away  the  multitude,  they 
took  him  even  as  he  was  in  the  ship :  and  there  were 
also  with  him  other  little  ships. 


y  Matt.  13  :  31,  32 ;  Lute  13  :  18,  19. . 


Prov.  4  :  18 ;  Isa.  11  :  9  ;  Dan.  2  :  44 ;  Mai.  1:11 a  John  16  :  12. 


herself*  Literally,  the  spontaneous  earth  bring- 
eth  forth  fruit.  But  the  earth  is  not  to  be  likened 
to  the  heart  and  the  conclusion  drawn  that  the 
latter  has  a  natural  power  to  receive  and  ger- 
minate the  truth.  For  "  by  nature,"  i.  e.,  natural 
growth  "we  are  the  children  of  wrath  "  (Ephes. 
•2 : 3).  But,  as  in  nature  divine  forces  begin 
to  operate  straightway  on  the  seed,  so  in  grace, 
divine  influences  begin  straightway  to  fructify 
the  truth.  It  is  ours  to  study  seeds  and  soils, 
t.  e.,  to  adapt  our  teaching  to  the  hearts  of 
those  before  us,  and  leave  the  rest  to  God. — 
First  the  blade,  etc.  There  is  not  only  a 
divine  development  but  a  definite  order  of  devel- 
opment. Some  growths  are  quicker  than  others, 
but  in  all  there  is  growth.  And  we  have  no  right 
to  look  for  the  end  at  the  beginning,  the  ripened 
Christian  experience  in  the  young  convert,  the 
full  corn  in  the  first  appearance  of  the  blade. 
Observe,  too,  that  we  can  know  that  there  is  a 
growth  by  its  results,  though  we  know  not  the 
how,  and  that  each  stage  of  the  growth  is  more 
apparent  than  the  preceding  stage.  The  germ  is 
unseen ;  the  blade  of  corn  is  not  easily  distin- 
guished from  that  of  an  unfruitful  grass ;  the  ear 
is  more  apparent ;  there  is  no  mistaking  the  full 
corn  in  the  ear.  "  The  growing  is  a  secret  thing ; 
but  the  grown  ripened  grain  is  visible." — (Arnot.) 

29.  The  harvest  is  come.  Not  here,  as  in 
Matt.  13  :  39,  the  end  of  the  world  ;  for  (1)  "  he  " 
i.  e.,  the  sower,  not  Christ,  puts  in  the  sickle ; 
and  (3)  the  language  of  the  verse  implies  that  the 
appearance  of  the  fruit  is  the  evidence  that  the 
harvest  has  come,  and  a  warrant  to  the  sower 
to  reap  (comp.  joim  4 :  35).  I  Understand,  then,  that 
tills  verse  teaches  that  whenever  fruit  is  brought 
forth  (literally,  presents  itself)  then  is  the  harvest- 
time,  i.  c,  whenever  the  results  of  religious 
teaching  show  themselves  in  character  and  con- 
duct, then  are  the  individuals  to  be  gathered  into 
the  church,  the  granary.  We  are  not  to  wait  for  a 
definite  time  as  in  nature,  before  we  gather  in, 
but  "when the  fruit  presents  itself  immediatebj  " 
wo  are  to  put  in  the  sickle.  Comp.  John  4  :  35, 
3(> ;  Matt.  '.»  :  37,  38,  and  Psalm  128  :  6. 

30-34.  Parable  of  the  Mustard  Seed. 
Comp.  Matt.  13  :  31-35,  and  notes,  and  Luke 
13  :  18,  li).  For  illustration  of  Christ's  expo- 
sition of  parables,  see  Matt.  13  :  3G-43,  49,  50; 
15  :  15-20. 


Ch.  4  :  35-41.  STILLING  OF  THE  TEMPEST.— Chkist 
THE  Lord  over  nature.    "Faith  is  courageous; 

IKCREDULITT  IS  FEARFUL." 

Compare  Matt.  8  :  23-27,  and  Luke  8  :  22-25. 
The  narrative  is  most  graphic  here.  Matthew 
indicates  for  the  incident  a  different  point  in 
Christ's  ministry.  But  Mark  alone  gives  a  defi- 
nite note  of  time,  and  the  best  harmonists  follow 
him  in  placing  it  immediately  after  the  parables 
by  the  sea. 

35.  On  that  same  day.  Immediately  pre- 
ceding occurred  the  offer  of  certain  persons  to 
follow  Christ,  and  Christ's  rejoinder  (Mntt.  8 :  i8-22j 

Luke  9  :  57-62,  notes). — WhCll    the  eVCIl  WHS  COHie. 

The  Hebrews  reckoned  two  evenings  (Exod.  12 : 6, 
marg.  reading) ;  the  flrst,  according  to  Pharisaic 
reckoning,  began  with  the  declining  sun,  hence 
the  hour  of  evening  sacrifice  was  3  p.  m.  ;  the 
second,  with  the  setting  sun.  A  like  distinction 
was  made  by  the  Greeks  between  the  former  and 
the  latter  evening.  Here,  probably,  the  early 
evening,  i.  e.,  late  in  the  afternoon,  is  intended, 
for,  notwithstanding  the  delay  occasioned  by  the 
storm,  Christ  found  the  swineherds  watching 
their  swine  on  the  other  side  of  the  sea ;  proba- 
bly, therefore,  it  was  then  still  daylight. — Let 
us  pass  over  unto  the  other  side.  That  is 
of  the  Sea  of  Galilee.  Probably  (see  M:itt.  8 :  is)  his 
object  was  to  escape  from  the  multitude  and  ob- 
tain rest.  How  wearied  he  was  with  his  labors 
is  indicated  by  his  sleejjing  through  the  storm. 

3G.  They  took  him  even  as  he  Avas. 
That  is,  without  preparation.  Under  the  mild 
skies  of  Palestine  it  was  no  hardship  to  sleep  out 
of  doors  wrapped  in  the  cloak  answering  to  the 
modern  burnoose  (Matt.  6: 40,  note). — In  the  ship. 
Rather  boat.  In  Mark  3  :  9  we  are  told  that  one 
had  been  provided  for  Christ  and  his  disciples  by 
Christ's  direction,  and  it  is  there  described 
more  definitely  as  a  ."mall  boat  {;T?.iii(ii,i(,y).  That 
it  was  propelled  by  oars  is  evident  from  John 
6  :  19.  Josephus  designates  the  fishermen's 
boats  on  the  sea  of  Galilee  as  skiff.'-;  a  name  de- 
scriptive of  a  vessel  answering  to  our  modem 
pinnace,  or  perhaps  launch.  Our  illustration  of 
the  ancient  skiff  is  from  a  Pompeian  painting. 
Qbserve  the  form  of  the  stern,  which  afforded  a 
convenient  rest  for  the  head  of  the  sleeper. 
Doubtless  the  skiff  in  which  Christ  and  his  dis- 
ciples embarked  was  larger  than  the  one  here 


Ch.  IV.] 


MAEK. 


19 


37  And  •>  there  arose  a  great  storm  of  wind,  and  the 
waves  beat  into  the  ship,  so  that  it  was  now  full. 

38  And  he  was  in  the  hinder  part  of  the  ship,  asleep 
on  a  pillow :  and  they  awake  him,  and  say  unto  him, 
Master,"^  carest  thou  not  that  we  perish  ? 

39  And  he  arose,  and  rebuked  the  wind,  and  said 


unto  the  sea,  Peace,  be  still.    And  '^  the  wind  ceased, 
and  there  was  a  great  calm. 

40  And  he  said  unto  them.  Why  are  ye  so  fearful?' 
how  is  it  that  ye  have  no  faith  ? 

41  And  they  feared'  exceedingly,  and  said  one  to 
another.  What  manner  of  man  is  this,  thac  even  the 
wind  and  the  seae  obey  him  ? 


b  Matt.  8  J  24  ;  Luke  8  :  23 c  Ps.  10  :  1 ;  Isa.  40  :  27  ;  Lsm.  3:8 d  Ps.  89  :  9  ;  Lam.  3  :  i 

f  Jonah  1  :  10,  16  . .  .g  Job  38  :  11. 


2 e  Ps.  46  :  1,2;  Isa.  43:2. 


ANCIENT    SKIFF. 

represented ;  but  the  general  character  was 
probably  the  same. — And  there  were  also 
with  him  other  boats.  Probably  eontaiuing 
some  of  his  audience  who  embarked  to  follow 
him.  Compare  for  a  similar  following  of  Christ, 
Mark  6  :  33.  Perhaps  in  these  boats  were  some 
of  those  who  had  just  offered  to  join  the  band 

of  Apostles  (Matt.  8  :  13-22). 

37.  And  there  arose  a  great  storm  of 
wind.  The  Sea  of  Galilee  lies  six  hundred  feet 
below  the  level  of  the  Mediterranean,  The  snowy 
peaks  of  Lebanon  are  directly  to  the  north.  The 
heated  tropical  air  of  the  valley  is  a  constant  in- 
vitation to  the  cold  and  heavy  winds  from  the 
north,  whicli  sweep  down  with  great  fury  and  in 
sudden  storms  through  the  ravines  of  the  hills, 
which  converge  to  the  head  of  the  lake,  and  act 
like  gigantic  funnels.  See  Thomson's  Land 
and  Book,  II  :  33.  Luke's  language,  "  Tlierecame 
down  a  storm  of  MiwfZ,"  exactly  corresponds  to 
the  phenomena  of  these  sudden  storms  as  de- 
scribed by  modern  travellers.  Matthew  describes 
it  as  a  '^ great  tempest  ^^  or  tornado  (niiauoc), 
literally  a  shaking  or  concussion.  —  And  the 
waves  beat  upon  the  ship,  i.  e.,  beat  over  it. 
— So  that  it  was  now  fillinsr.  Not  full.  In 
Matthew  the  rendering  should  be,  icas  getting 
covered  by  the  waves,  and  in  Luke,  loas  getting 
filled.  The  process  of  filling  was  going  on. 
Luke  adds  that  they  were  in  jeopardy. 

38.  And  he  was  in  the  stern  of  the  boat, 
asleep  on  a  pillow.  Eather  a  cushion  ;  one 
such  as  are  used  for  passengers  in  our  modern 
row-boats.  Bengel'-s  statement  that  a  part  of 
the  boat  is  intended  appears  to  be  without  any 
adequate  authority.  Trench  contrasts  the  sleep 
of  Jesus  with  that  of  Jonah  (jonah  i :  s).  "  We 
behold  in  him  exactly  the  reverse  of  Jonah  ;  the 
fugitive  prophet  asleep  in  the  midst  of  danger 
out  of  a  dead  conscience,  the  Saviour  out  of  a  pure 
conscience ;    Jonah  by  his  presence  making  the 


danger,  Jesus  yielding  the  pledge  and  the  assur- 
ance of  deliverance  from  the  danger." — And 
they  awake  him  and  say  unto  him.    It  is 

curious  and  significant  that  while  each  of  the 
three  Evangelists  reports  the  words  with  which 
Christ  was  awakeaed,  they  do  not  agree.  Mat- 
thew's report  is,  Lord,  save  us,  we  perish  ;  Mark, 
Teacher,  carest  thou  not  that  we  perish  ?  Luke, 
Master,  Master,  we  perish.  The  difference  is  not 
merely  verbal ;  there  is  also  a  difference  of  tone 
in  the  three  appeals.  The  first  is  the  language 
of  appeal,  the  second  that  of  reproach,  the  third 
that  of  importunity  aroused  by  imminent  dan- 
ger. It  seems  to  me  impossible  to  reconcile 
such  variations  with  the  doctrine  of  verbal  inspi- 
ration. Biit  they  are  just  what  we  might  expect 
from  honest  and  independent  eye-witnesses. 
Probably  all  three  feelings  were  commingled  in 
the  disciples,  and  perhaps  all  three  had  expres- 
sion. Is  it  asked,  Which  Evangelist  gives  the 
correct  account '?  The  answer  may  be  that  each 
gives,  in  dramatic  form,  that  phase  of  feeling 
which  was  most  prominent  to  his  own  mind,  but 
neither  of  them  the  exact  words. 

39.  And  he  arose.  More  literally,  and 
being  awakened.  Note  the  sudden  change  from 
the  deep  sleep  to  the  scene  of  confusion  and 
terror.  "  It  is  such  cases  as  these — ea^es  of  sud- 
den, unexpected  terror,  met  without  a  moment 
of  preparation — which  test  a  man,  what  spirit  he 
is  of,  which  show  not  only  his  nerve,  but  the  gran- 
deur and  purity  of  his  whole  nature." — (Trench.) 
— And  rebuked  the  Avind  and  said  unto  the 
sea,  Peace,  be  still.  Literally,  Be  muzded. 
I  cannot  see,  with  Trench,  in  this  language  "  a 
tracing  of  all  the  discords  and  disharmonies  in 
the  outward  world  to  their  source  in  a  person," 
viz.,  Satan ;  rather  a  rebuke  of  that  notion,  and 
a  distinct  implication  that  the  winds  and  waves 
are  the  servants  of  God,  and  do  his  bidding. 
Mark  alone  gives  the  words  of  command,  Peace, 
be  still. — And  the  wind  ceased,  and  there 
was  a  great  calm.  The  command  was  ad- 
dressed to  both  wind  and  wave,  and  both  obeyed. 
The  stopping  of  the  wind  might  have  been 
thought  an  accidental  coincidence,  for  these  sud- 
den storms  cease  as  suddenly  as  they  arise.  But 
it  always  requires  time  for  the  sea  to  subside ; 
here  the  calm  was  instant. 

40.  And  he  said  unto  them.    There  is  an- 


20 


MAKK. 


[Ch.  V. 


CHAPTER    V. 

AND''  they  came  over  unto  the  other  side  of  the 
sea,  into  the  country  of  the  Gadarenes. 

2  And  when  he  was  come  out  of  the  ship,  immediate- 
ly there  met  him  out  of  the  tombs  a  man  with  an  un- 
clean spirit, 

3  Who  had  kts  dwelling'  among  the  tombs:  and  no 
man  could  bind  him,  no,  not  with  chains : 

4  Because  that  he  had  been  often  bound  with  fetters 
and  chains,  and  the  chains  had  been  pluclied  asunder 
by  him,  and  the  fetters  broken  in  pieces :  neither  could 
any  fnati  tame  him. 


5  And  always,  night  and  day,  he  was  in  the  moun- 
tains, and  in  the  tombs,  crying,  and  cutting  himself 
with  stones. 

6  But  when  he  saw  Jesus  afar  off,  he  ran  and  wor- 
shipped J  him, 

7  And  cried  with  a  loud  voice,  and  said,  What  have  I 
to  do  with  thee,  Jesus,  t/toii  Son  of  the  most  high  God  ? 
I  adjure  thee  by  God,  that  thou  torment  me  not. 

8  For  he  said  unto  him.  Come ''  out  of  the  man,  tkou 
unclean  spirit. 

9  And  ne  asked  him.  What  is  thy  name?  And  he 
answered,  saying.  My  name  is  Legion;'  for  we  are 
many. 


h  Matt.  8  :  28,  etc.  j  Luke  8  :  26,  etc i  Isa.  65  :  4 j  Ps.  72  -.9 k  Acts  16  :  18 ;  Heb.  2  :  14 ;  1  John  3:8 1  Matt.  12  :  45. 


Other  instructive  difference  in  the  three  reports  of 
the  Evangelists  here.  According  to  Matthew, 
Christ  first  rebuked  the  disciples  ;  according  to 
Mark  and  Luke,  first  the  sea,  then  the  disciples. 
According  to  Matthew  he  characterizes  them  as 
of  '■'■little  faith;''''  according  to  Mark  he  asked, 
How  have  ye  no  faith  ?  according  to  Luke,  Where 
is  your  faith  ?  The  sjjirit  of  the  rebuke  is  the 
same  in  all  the  accounts ;  very  probably  neither 
has  preserved  Christ's  exact  words.  That 
he  first  stilled  the  tempest  and  then  addressed 
his  admonition  to  the  disciples  seems  to  me 
most  probable  ;  for  during  the  howling  of  the 
storm  his  admonition  could  have  had  but  little 
effect.  Observe  that  it  is  Matthew,  whose  repre- 
sentation of  the  ajjpeal  of  the  disciples  is,  Lwd 
sat:e,  we  perinh,  who  reports  his  reply  as  "Ye  of 
little  faith."  There  may  have  been  a  glimmering 
hope  in  their  call,  that  he  who  had  wrought 
other  miracles  could  save  them  from  this  peril. 
That  they  did  not  expect  it  is  evident  from  the 
next  verse.  Trench  expresses  well  their  mental 
state.  "  They  had  it  (faith)  as  the  weapon 
which  a  soldier  has,  but  cannot  lay  hold  of  at  the 
moment  when  he  needs  it  the  most.  Their  sin 
lay,  not  in  seeking  help  of  him  ;  for  this  indeed 
became  them  well ;  but  in  the  excess  of  their  ter- 
ror." It  must  not,  however,  be  forgotten  that 
the  peril  was,  in  seeming,  imminent.  Nothing 
less  would  have  terrified  these  fishermen,  accus- 
tomed to  the  perils  of  the  sea. 

41.  And  they  feared  exceedingly.  Mat- 
thew says.  The  men  feared,  which  Alford  inter- 
prets as  "  the  men  who  were  in  the  ship,  besides 
our  Lord  and  his  disciples."  But  there  is  no  in- 
dication that  there  were  any  other  men.  See  ver. 
:^(5.  That  his  disciples  should  be  astonished  at  the 
miracle  accords  with  what  is  said  of  them  on  other 

occasions    (Matt,  le  :  6,  7  ;  Mark  6  :  52  ;    John  6  :  6-9  ;  20  :  25). 

The  direct  lesson  of  this  incident  appears  to 
me  to  be  that  Christ  is  the  Lord  of  nature,  that 
we  may  trust  him  in  times  of  peril  from  wind, 
or  lightning,  or  wave,  or  earthquake.  He  does 
not  always  deliver  ;  but  always  the  winds  and  the 
sea  obey  him.  Compare  the  O.  T.  teaching  of 
Psalms  89  :  8,  9 ;  93  :  4.     Contrast  with  his  com- 


mand to  nature  Elijah's  prayer  to  the  God  of 
nature  (James  5: 17,  is).  The  commentators  have 
delighted  to  treat  this  incident  allegorically. 
Thus  Augustine  :  "  We  are  sailing  in  this  life  as 
through  a  sea,  and  the  wind  rises,  and  storms  of 
temptation  are  not  wanting.  Whence  is  this, 
save  because  Jesus  is  sleeping  in  thee.  If  he 
were  not  sleeping  in  thee,  thou  wouldest  live 
calm  within.  But  what  means  this,  that  Jesus 
is  sleeping  in  thee,  save  that  thy  faith,  that 
which  is  from  Jesus,  is  slumbering  in  thine 
hearty  What  shalt  thou  do  to  be  delivered? 
Arouse  him,  and  say.  Master,  we  perish.  He 
wiU  awaken  ;  that  is,  thy  faith  will  return  to 
thee,  and  abide  with  thee  always.  When  Christ 
is  awakened,  though  the  tempest  beat  into,  yet 
it  will  not  fill  thy  ship ;  thy  faith  will  now  com- 
mand the  winds  and  the  waves,  and  the  danger 
will  be  over."  So  again  Quesnel :  "The  ship  in 
the  midst  of  the  sea  is  an  emlilem  of  the  church 
in  the  midst  of  the  world.  We  ought  to  exjDCct 
to  meet  with  tempests  in  the  church,  and  to  sec 
it  covered  with  waves."  "  The  waves  of  heresy 
toss  it  from  without ;  but  the  corruption  of 
manners  within,  like  the  water  which  beat  into 
this  ship,  puts  it  in  much  greater  danger  of  per- 
ishing." Carrying  out  this  allegory,  we  may 
observe,  (1)  Christ's  presence  does  not  prevent 
our  .ship  of  life  from  being  endangered  ;  but  if 
he  is  with  us  it  cannot  be  wrecked.  (2.)  Our 
unuttered  but  often  heart-felt  reproaches  of  a 
seemingly  indifferent  Christ,  "Carest  thou  not 
that  we  perish?"  are  always  unjust.  (3.)  To 
timid  disciples,  who  imagine,  because  of  sudden 
and  serious  storms,  that  all  is  lost,  for  them- 
selves, their  children,  the  nation,  or  the  church, 
Christ  still  says.  Why  are  ye  fearful  ?  How  is  it 
that  ye  have  no  faith?  (4.)  He  does  not  always 
bring  the  help  he  might,  nor  as  soon  as  he  might 

(comp.  Mark  6  :  48  ;  John  11  :  e).      But  he  askS  US  to  trUSt 

him  alike  when  he  comes  and  when  he  tarries, 
when  he  seems  to  be  watching  and  when  he  seems 
to  be  sleeping. 

Ch.  5  :  1-21.  Cuke  of  the  Gadarene  De- 
moniac. Matt.  8  :  28-35 ;  Luke  8  :  26-39.  See 
notes  on  Matthew,  where  I  have  discussed,  briefly, 


Ch.  v.] 


MAEK. 


21 


10  And  he  besought  him  much,  that  he  would  not 
send  them  away  out  of  the  country. 

1 1  Now  there  was  there,  nigh  unto  the  mountains,  a 
great  herd  of  swine  ™  feeding. 

12  And  all  the  deviis  besought"  him,  saying,  Send  us 
into  the  swine,  that  we  may  enter  into  them. 

13  And  forthwith  Jesus  gave"  them  leave.  And  the 
unclean  spirits  went  out,  and  entered  into  the  swine : 
and  the  herd  ran  violently  down  a  steep  place  into  the 
sea,  (they  were  about  two  thousand,)  and  were  choked 
in  the  sea. 

14  And  they  that  fed  the  swine  fled,  and  told  it  in  the 
city,  and  in  the  country.  And  they  went  out  to  see 
what  it  was  that  was  done. 

15  And  they  come  to  Jesus,  and  see  him  that  was 
possessed  with  the  devil,  andP  had  the  legion,  sitting, 
and  clothed,  and  in  his  right  mind :  and  they  were 
afraid. t 


16  And  they  that  saw  //,  told  them  how  it  befell  to 
him  that  was  possessed  with  the  devil,  and  also  con- 
cerning the  swine. 

17  And  they  began  to  pray  him  to  depart'  out  of 
their  coasts. 

18  And  when  he  was  come  into  the  ship,  he  that  had 
been  possessed  with  the  devil  prayed  him  that  he 
might  be  with  him. 

19  Howbeit,  Jesus  suffered  him  not,  but  saith  unto 
him.  Go  home  to  thy  friends,  and"  tell  them  how  great 
things  the  Lord  hath  done  for  thee,  and  hath  had  com- 
passion on  thee. 

20  And  he  departed,  and  began  to  publish  in  Decapo- 
lis  how  great  things  Jesus  had  done  for  him  :  and  all 
jnen  did  marvel. 

21  And  when  Jesus  was  passed  over  again  by  ship 
unto  the  other  side,  much  people  gathered  unto  him : 
and  he  was  nigh  unto  the  sea. 


Ill  Lev.  11  :  7,  8;  Deut  14  :  8 n  Job  1 

q  Job  13:  11;  Ps.  14:5;  2 


10,  19; 
'im.  1:7. 


:  5,  6....0  Rev.  13  :  7;  1  Pet.  3  :  22 ;  Job  6  :  26.... p  Isa.  49  :  25  ;  Col.  1  ; 
.r  Job  21  :  14  ;  Luke  6:8;  Acls  16  :  39 s  Ps.  66  :  16 ;  Isa.  38  :  19. 


the  phenom?na  of  demoniacal  possession,  p.  12  \ 
Matthew  msntions  two  possessed  of  devils,  Mark 
and  Luke  but  one.  On  this  discrepancy  see 
notes  on  Luke. 

3-8.  This  description  of  the  possessed  is  more 
detailed,  definite,  and  graphic 
than  is  afforded  by  either  of 
the  other  Evangelists.  Mat 
thew  attempts  no  descrip 
tion  ;  Luke's  is  briefer.  The 
great  muscular  strength,  and 
the  habit  of  self-wounding 
here  referred  to,  are  not  un 
common  in  certain  cases  of 
modern  lunacy.  Luke  adds, 
that  "  he  wore  no  clothes  ,  ' 
and  the  propansity  to  go  en 
tirely  naked  is  also  charac 
teristic  of  certain  forms  of 
mental  disease.  The  tombs 
are  not  infrequently  used  in 
Palestine  by  certain  of  the 
poorer  classes  as  dwelling 
places.  Their  character 
(caves  cut  in  the  rock)  makes 
them  a  perfect  shelter 
Tombs  are  found  in  the  im 
mediate  vicinity  of  Ger^^a, 
the  scene  of  this  miracle 
The  annsxed  cut  of  such  a 
tomb  is  from  Tlie  New  Testa 
ment  Illudrateil. 

10.  That  he  would  not 
send  them  out  of  the 
country.  Equivalent  to, 
"That  he  would  not  com 
mand  them  to  go  out  into 
the  deep,"  that  is,  back  into 
their  prison-house.  See  Luke 
■S  :  31,  note. 

18-20.  On  this  request  and  Christ's  reply,  see 
note  on  Luke  8  :  38,  39.  It  is  not  mentioned  by 
Matthew. — Decapolis.  See  note  on  Matt.  4  :  25. 


Ch.  5  :  22-43.  CURi;  OF  THE  WOMAN  WITH  AN  IS- 
SIIK  OF  BLOOD.- RAISING  OF  JAIRUS'  DAU<iHTER.— 
Christ's  cube  op  superstition. — Christ's  inter- 
pretation OF  death. 

Compare  Matt.  9  :  18-2(;,  and  Luke  8  :  41-56. 


ROCK  CUT    TOMB    AT    GADAKA. 


Matthew  gives  a  definite  note  of  time,  from  which 
it  appears  that  these  miracles  immediately  fol- 
lowed the  feast  made  by  Matthew  or  Levi  to  Christ 
(Matt.  9 :  18).     But  whcD  that  feast  was  given  is  not 


22 


MARK. 


[Ch.  V. 


22  And,'  beholdj  there  cometh  one  of  the  rulers  of 
the  synagogue,  Jairus  by  name  ;  and  when  he  saw  hitn, 
he  tell  at  his  feet, 

23  And  besought  him  greatly,  saying.  My  little 
daughter  lieth  at  the  point "  of  death  :  1  pray  tkee,  come 
and  lay  thy  hands  on  her,  that  she  may  be  healed ;  and 
she  shall  live. 

24  And  Jesus  went  with  him  ;  and  much  people  fol- 
lowed him,  and  thronged  him. 

25  And  a  certain  woman,  which  had  an  issue'  of 
blood  twelve  years, 

26  And  had  suifered  many  things  of  many  physicians. 


9.nd  had  spent  all  that  she  had,  and  was  nothing  "  bet- 
tered, but  rather  grew  worse, 

27  When  she  had  heard  of  Jesus,  came  in  the  press 
behind,  and  touched  ^  his  garment : 

28  For  she  said.  If  1  may  touch  but  his  clothes,  1 
shall  be  whole. 

29  And  straightway  the  fountain  of  her  blood  was 
dried  up :  and  she  felt  in  her  body  that  she  was  healed 
of  that  plague. 

30  And  Jesus,  immediately  knowing  in  himself  that 
virtue  ^  had  gone  out  of  him,  turned  him  about  \a  the 
press,  and  said,  Who  touched  my  clothes  ? 


t  RjU.  9  :  18,  etc. ;  Luke  8  :41,eU;....u  Pa.  107  :  18....V  Lev.  15  :  19,  etc.  ...w  Job  13:  4;  Ps  108  :  12;  Jer.  30:  12, 13....X  2  Kings 
13  :  21 ;  Matt.  14  :  36  ;  Acta  5  :  15 ;  19  :  12. . .  .y  Luke  6  :  19. 


SO    clear   (see  Matt.  9  :  9-13,  Prcl.  Note,  p.  127).       There   iS 

some  dllference  in  the  accounts  of  the  three 
Evangelists,  those  of  Mark  and  Luke  being  much 
fuller  than  that  of  Matthew.  The  comparison 
of  these  three  accounts  is  instructive,  and  indi- 
cates the  independence  of  the  narrators,  while 
their  substantial  accord  sustains  their  trustwor- 
thiness. The  more  important  differences  are 
noted  below. 

22.  One  of  the  rulers  of  the  synagogue. 
That  is,  one  of  the  board  of  presbyters  or  elders 
who  managed  the  affairs  of  the  synagogue ; 
probably  the  chief  or  president  of  the  board. 
See  Matt.  4  :  2a,  note.— He  fell  at  his  feet. 
Matthew's  language,  worshipped  him,  is  hiter- 
preted  by  the  language  here  and  in  Luke.  See 
Matt.  8  :  3,  note. 

23,  24.  My  little  daughter.  She  was  an 
only  daughter,  twelve  years  old  (Luke  8  :  4j). — 
Lieth  at  the  point  of  death.  Matthew  re- 
ports Jairus  as  saying,  "  My  daughter  is  even 
now  dead."  But  Matthew  makes  no  mention  of 
the  delegation  described  here  in  verse  35,  which 
reported  her  death.  He  probably  embodied 
the  two  appeals  in  one,  giving  a  summary  of  the 
events  which  Mark  and  Luke  more  fully  de- 
scribe. I^uke's  language  is,  "She  lay  a  dying." 
— And  she  shall  live.  lie  speaks  with  an  as- 
surance of  faith. — And  much  people  follow- 
ed him.  Perhaps  drawn  by  curiosity  to  see 
whether  he  could  heal  the  maiden.  This  would 
furnish  an  additional  reason  for  Christ's  exclu- 
sion of  all  from  the  room  (ver.  40). 

25-29.  An  issue  of  blood.  A  hemorrhage, 
either  from  the  bowels  or  the  womb,  probably 
the  latter.  A  private  note  from  Dr.  WilUam  H. 
Thomson,  of  New  York,  to  me,  in  reply  to  a 
question  on  this  subject,  states  the  reasons  for 
this  opinion  to  be,  (1)  that  the  latter  disease  is 
much  more  common  with  females  than  the  for- 
mer; (2)  that  certain  peculiar  conditions  produce 
prolonged  attacks  of  uterine  hemorrhage,  which 
are  still  unmanageable  by  the  most  proficient 
members  of  the  profession,  and  that  Lev.,  ch. 
1.5,  contains  severe  regulations  concerning  the 
latter,  but  says  nothing  concerning  the  former 
disease.     He  adds  the  noteworthy  suggestion  : 


"I  think  the  circumstances  of  the  N.  T.  narra- 
tive render  the  inference  almost  certain  that  this 
account  was  meant  for  the  consolation  of  those 
multitudes  of  stricken  women,  in  all  ages,  who 
seem  to  be  afflicted  with  sorrows  in  very  unequal 
measure,  compared  with  the  stronger,  and  so 
generally  also  the  more  depraved,  sex." — And 
had  suffered  many  things  of  many  physi- 
cians. Medicine  was  not  in  that  age  a  science  ; 
disease  was  exorcised  by  charms  ;  the  physicians 
resembled  in  knowledge  and  practice  the  medi- 
cine-man of  the  North  American  Indians.  See 
Abbott's  Jesus  of  Nazareth,  pp.  157,  158.  Light- 
foot  gives  an  account  of  some  of  the  prescrip- 
tions contained  in  the  Rabbinical  books  for  this 
disease.  One  will  suffice  to  illustrate  the  sort 
of  things  she  had  suifered  from  the  physicians : 
"Let  them  dig  seven  ditches,  in  which  let  them" 
burn  some  cuttings  of  such  vines  as  are  not  cir- 
cumcised (i.  e.,  are  not  yet  four  years  old) ;  let 
her  take  in  her  hand  a  cup  of  wine ;  let  them 
lead  her  away  from  this  ditch,  and  make  her  sit 
down  over  that ;  let  them  remove  her  from  that, 
and  make  her  sit  down  over  another.  In  every 
removal  you  must  say  to  her,  'Arise  for  thy 
flux.'" — But  rather  grew  worse.  Observe 
her  sorrowful  condition,  sick,  impoverished, 
helpless. — Touched  his  garment.  Matthew 
and  Luke  say,  "The  hem  of  his  garment."  This 
was  a  peculiar  fringe,  required  by  the  law  (Numb. 
15 :  37-40 ;  Deut.  ?2 :  is).  The  Jcws  paid  to  it  a  super- 
stitious reverence  (Matt.  23: 5,  note  and  lUus.).  Shar- 
ing this  superstition,  and  imagining  that  Christ 
healed  by  a  sort  of  magic,  this  woman  touched 
it  in  hope  of  cure.  An  ordinary  teacher  would 
have  rebuked  her  superstition ;  Christ  used  it  to 
teach  her  better.  Observe  that  Christ  complied 
with  Jewish  law  and  Jewish  usage  in  his  attire. — 
For  she  said.  "  Within  herself  "  (Matt.  9 :  si  ).— 
She  was  hea'ed.  Compare  Mark  6  :  56 ;  Luke 
0  :  19,  for  similar  cases  of  healing,  in  all  of  which, 
however,  says  Olshausen,  "the  cures  plainly  ap- 
pear to  be  actions  of  his  (Christ's)  will."  See, 
also.  Acts  5  :  15 ;  19  :  12. 

30.  Jesus  immediately  knowing  that 
power  had  gone  out  of  him.  According  to 
Luke,  he  said,  "I  perceive  that  power  is  gone 


Ch.  v.] 


MARK. 


23 


31  And  his  disciples  said  unto  him,  Thou  seest  the 
multitude  thronging  thee,  and  sayest  thou,  Who 
touched  me  ? 

32  And  he  looked  round  about  to  see  her  that  had 
done  this  thing. 


33  But  the  woman,  fearing  and  trembling,  knowing 
what  was  done  in  her,  came  and  fell  down  before  him 
and  told  ^  him  all  the  truth.  ' 

34  And  he  said  unto  her.  Daughter,  thy  faith  "  hath 
made  thee  whole :  go "  in  peace,  and  be  whole  of  thy 
plague. 


Ps.  30  :  2.  .  . .  a  ch.  10  :  62  ;  Acts  14  :  9. ...  b  1  Sam.  1  :  17  ;  20  :  42 ;  2  Kings  6  :  19. 


out  of  me."  He  consciously  put  forth  the  power 
for  her  healing.  The  idea  that  the  woman  was 
healed  by  the  garment  and  without  the  conscious 
will  of  Christ,  repeats  the  superstition  of  the 
woman,  which  this  incident  is  recorded  to  cor- 
rect. Christ,  not  his  garment,  healed.  See 
below,  Lessons  of  this  incident. — And  said,  Who 
touched  my  clothes  ?  Not  because  he  was 
ignorant,  for  his  searching  glance  showed  to  the 
woman  that  she  was  not  hid  from  him  (Luke  8 :  47), 
but  to  draw  out  her  confession  of  her  faith.  For 
illustration  of  similar  questions,  see  Gen.  3:9; 
4:9;  2  Kings  5  :  25  ;  Luke  24  :  19.  Olshausen 
and  Trench  compare  the  question  to  that  of  "  a 
father  coming  among  his  children,  and  demand- 
ing. Who  committed  this  fault?  himself  con- 
scious, even  while  he  asks,  but  at  the  same  time 
willing  to  bring  the  culprit  to  a  free  confession, 
and  so  to  put  him  in  a  pardonable  state." 

31.  His  disciples  said  unto  him.  Peter 
was  the  spokesman  ( Luke  s  -.  45).  The  commentators 
have  noted  the  difference  between  thronging 
Christ  and  touching  him.  "  Many  throng  Christ ; 
his  in  name ;  near  to  him  outwardly ;  in  actual 
contact  with  the  sacraments  and  ordinances  of 
his  church ;  yet  not  touching  him,  because  not 
drawing  nigh  in  faith,  not  looking  for,  and  there- 
fore not  obtaining,  life  and  healing  from  Him." 
— {Trench.)  The  contrasted  notes  of  Words- 
worth and  Alford  on  this  verse  are  so  suggestive 
that  I  transcribe  them  both.  "  A  solemn  warn- 
ing to  all  who  crowd  on  Christ ;  who  use  his  name 
lightly  and  profanely  ;  who  make  familiar  ad- 
dresses to  him  in  so-called  religious  hymns ; 
who  treat  with  carelessness  and  irreverence  his 
day,  his  house,  his  sacraments,  his  ministers ;  or 
who  read  his  holy  Scriptures  in  a  carping  spirit, 
handling  them  as  a  common  book.  Although 
such  as  these  may  crowd  upon  Christ  in  his 
word,  with  a  pressure  of  earthly  labor  and 
learning,  they  never  touch  him." — {Wordsworth.) 
"  It  is  difBcult  to  imagine  how  the  miracle  should 
be,  as  Dr.  Wordsworth,  '  a  solemn  warning  to  all 
who  crowd  on  Christ ; '  or  how  such  a  forbidding 
to  come  to  him  could  be  reconciled  with  '  Come 
unto  me,  all  ye  that  labor.'  Rather  should  we 
say,  seeing  it  was  one  of  those  that  thus  crowded 
on  him  who  obtained  grace  from  him,  that  it  is  a 
blessed  encouragement  to  us  not  only  to  crowd 
on  him,  but  even  to  touch  him  ;  so  to  crowd  on 
him  as  never  to  be  content  until  we  have  grasped. 
If  it  be  but  his  garment,  for  ourselves ;  not  to  de- 


spise or  discourage  any  of  the  least  of  those  who 
make  familiar  addresses  to  him  in  so-called 
religious  hymns,  seeing  that  thus  some  of  them 
may  touch  him  to  the  healing  of  their  souls.  I 
much  fear  that  if  my  excellent  friend  had  been 
keeping  order  among  the  multitude  on  the  way 
to  the  house  of  Jairus,  this  poor  woman  would 
never  have  been  allowed  to  get  near  to  Jesus. 
But  I  hope  and  trust  that  he  and  I  shall  rejoice 
together  one  day  in  his  presence,  amidst  a  greater 
crowd,  whom  no  man  can  number,  of  all  na- 
tions and  kindreds  and  peoples  and  tongues." — 
{Alford.) 

33.  To  see  her  who  had  done  this  thin§:. 
Observe,  not  to  see  wlio  had  done  it,  i.  e.,  inquir- 
ingly, but  to  see  her  who  had  dotie  it.  The  impli- 
cation is  that  she  was  already  known  to  him. 

33,  34.  The  woman  fearing  and  trem- 
bling. If  the  hemorrhage  was  from  the  womb, 
the  woman  would  be  ceremonially  unclean,  and 
whoever  touched  her  would  be  unclean  until 
even  (Lev.  15 :  25, 27).  Perhaps  the  woman  feared 
Christ's  anger,  and  his  rebuke  for  polluting  him 
by  her  touch,  or  possibly,  the  indignation  of 
others  in  the  crowd,  in  which  she  had  joined, 
without  in  any  way  indicating  her  uncleanness. 
It  thus  showed  a  very  considerable  confidence 
in  him,  to  throw  herself  upon  his  compassion  and 
tell  all,  as  she  did, — Knowing  what  was  done 
in  her.  And  that  "she  was  not  hid"  (Luke 8: 47). 
— Thy  faith  hath  made  thee  whole. — Be- 
cause by  faith  she  had  laid  hold  on  Christ  who 
had  made  her  whole.  Compare  Ephes,  2  :  8. 
"  More  than  once  a  person  first  learned  that  he 
had  faith  when  the  Saviour  told  him  of  it." — 
{Bengel.) — Go  in  peace.  So  the  healing  was  to 
mind  as  well  as  to  body.  Go,  not  fearing  and 
trembling,  nor  in  uneasiness  lest  the  trouble 
return. — Be  whole  of  thy  plague,  i.  e.,  perma- 
nently whole.  These  words  are  Christ's  assur- 
ance that  the  relief  is  not  temporary  but  final. 

Lesson  of  this  incident.  To  suppose  that  vir- 
tue resided  in  Jesus'  garment,  not  in  his  will, 
is  to  wholly  miss  the  meaning  of  this  incident. 
The  woman  superstitiously  reverenced  the  sacred 
fringe  and  pressed  forward  to  touch  it,  hoping 
so  to  be  healed.  Christ  knowing  her  approach 
cured  her,  not  by  touch,  or  even  word,  but  by  a 
mere  act  of  will.  Then,  when  she  was  healed, 
he  turned  him  about,  fixed  his  eye  upon  her, 
then  made  manifest  to  her  that  she  was  not 
hid  and  by  his  question  called  forth  a  public 


24: 


MARK. 


[ChV. 


35  While  he  yet  spake,  there  came  from  the  ruler  of 
the  synagogue's  house,  certain  which  said,  Thy  daugh- 
ter is  dead :  <=  why  troublest  thou  the  Master  any  lur- 
ther? 

36  As  soon  as  Jesus  heard  the  word  that  was  spoken, 
he  saith  unto  the  ruler  of  the  synagogue,  Be  not  afraid, 

'  only ""  believe. 


37  And  he  suffered  no  man  to  follow  him,  save«  Pe- 
ter, and  James,  and  John  the  brother  of  James. 

38  And  he  cometh  to  the  house  of  the  ruler  of  the 
synagogue,  and  seeth  the  tumult,  and  them  that  wept 
and  wailed  greatly. 

39  And  \vhen  he  was  come  in,  he  saith  unto  them. 
Why  make  ye  this  ado,  and  weep  ?  the  damsel  is  not 
dead,  but  sleepeth.' 


c  Johns:  25;  11  :  25 d  2  Chron.  20:20;  John  11  :  40. . . .  e  ch.  9:  2;  14:  33 f  John  11  :  11-13. 


confession  from  her  who,  before  the  healing, 
lacked  the  courage  to  make  it.  So  interpreted 
I  find  in  it  these  lessons  :  (1.)  It  is  not  merely 
intelligent  faith  which  saves,  hut  faith,  even  when 
mated  to  and  marred  by  superstition.  The 
superstitious  reverence  which  regards  the  hem 
of  Christ's  garment  is  better  than  the  super- 
cilious wisdom  which  rejects  Christ  himself. 
"  This  is  a  most  encouraging  miracle  for  us  to 
recollect  when  we  are  disposed  to  think  despond- 
ingly  of  the  ignorance  or  superstition  of  much 
of  the  Christian  world ;  that  he  who  accepted 
this  woman  for  her  faith,  even  in  error  and  weak- 
ness, may  also  accept  them." — (Alford.)  (2.) 
The  proper  method  of  dealing  with  and  curing 
honest  superstition,  viz.,  not  by  attacking  the 
superstition,  but  by  encouraging  the  faith  which 
underlies  it,  and  directing  that  faith  from  the 
material  object  to  the  living  Christ.  Compare 
Paul's  course  in  Athens,  Acts  17  :  22,  23,  note, 
and  apply  to  our  dealings  with  honest  Romanists 
whose  faith  in  the  hem  of  Christ's  garment  is 
sometimes  a  rebuke  to  our  doubt  of  Christ  him- 
self. (3.)  Christ's  tenderness  with  the  weak  and 
the  ignorant.  "A  bruised  reed  will  he  not 
break. ' '  Ignorance  and  error  need  never  keep  the 
soul  from  him.  "  It  would  have  been  too  hard  to 
have  required  her,  before  her  cure,  to  speak 
openly  in  the  presence  of  the  people.  Our  gra- 
cious Lord,  therefore,  softened  the  difficulty  by 
making  this  demand  subsequent  to  the  cure,  and 
thus  helped  her  along  the  narrow  way."  — 
( (Jhhausen. )  (4. )  But  he  required  an  open  con- 
fession, a  very  striking  illustration  of  the  truth 
that  "  Christ  will  have  himself  openly  confessed, 
and  not  only  secretly  sought ;  that  our  Christian 
life  is  not,  as  it  is  sometimes  called,  merely  a 
thing  between  ourselves  and  God ;  but  a  good 
confession  to  be  witnessed  '  before  all  the  people  ' 
(Luke  8  :  ii).'" —  (Alford.)  Comp.  Matt.  10  :  32; 
1  Tim.  6  :  13. 

S.^,  3G.  There  came  *  *  *  certain. 
According  to  Luke,  a  single  messenger ;  Mark's 
language  indicates  more  than  one.  Probably 
ntliers,  volunteers,  accompanied  the  messenger. 
—Thy  daughter  is  dead.  It  is  clear,  then, 
that  the  immediate  friends  did  not  believe  in  the 
(nodcrn  theory  that  this  was  a  case  of  syncope. 
-Why  trouhlest  thou  the  Master?  This 
(night  be  the  language  of  those  who  truly  recog- 


nize in  Jesus  a  Master.  I  should  rather  regard 
it  as  an  indication  that  only  the  ruler  had  faith 
in  Christ,  and  that  his  friends,  who  could  not  dis- 
suade him  from  appealing  to  our  Lord  while  his 
daughter  lived,  hoped  to  do  so  by  the  report  of 
her  death.  The  language  of  verse  40  confirms  this 
opinion. — As  soon  as  Jesus  had  overheard. 
The  original  in  the  best  MSS.  indicate  that  the 
message  was  not  intended  for  Jesus,  but  was  over- 
heard by  him.  Tischendorf  renders  it,  Having 
casually  heard  the  word  ;  Alford,  Having  straight- 
way overheard.  It  is  noted  that  Christ  anticipates 
the  ruler  and  speaks  words  of  cheer,  before  the 
latter  can  give  expression  to  doubt  and  fear. — 
Be  not  afraid;  only  believe.  Luke  adds, 
"And  she  shall  be  made  whole." 

37.  The  whole  multitude,  doubtless,  followed 
Jesus  to  the  house.  It  was  after  the  exclusion  of 
the  mourners  (verse  4o)  that  he  suffered  only  the 
three  disciples  and  the  parents  to  go  with  him 
into  the  room  where  the  dead  lay.  This  is  the 
first  time,  but  not  the^last,  that  peculiar  honor 
was  conferred  upon  these  three.  Comp.  Mark 
9:2;  14  :  33.  Why  this  choice  among  the  chosen 
twelve  ?  We  can  no  more  answer,  than  we  can 
tell  why,  in  this  day,  Christ  discriminates  in  his 
gifts  to  his  church.    We  can  only  say.  It  is  his  will. 

38.  Them  that  Avept  and  wailed  Jireatly. 
Including  professional  mourners,  in  Matthew 
designated  as  "minstrels."  "In  the  Orient,  yet 
more  than  with  us,  mournmg  customs  are  con- 
ventional. Fashion  dictates  them.  The  friends 
of  the  dead  beat  their  breasts,  make  the  house 
resound  with  their  lamentations,  cover  their 
heads,  cut  their  flesh,  put  on  the  habiliments 
of  grief,  and  rend  their  garments.  There  are 
with  them,  as  with  us,  various  shades  of  grief 
nicely  expressed  in  external  .symbol.  The  length 
of  the  rent  in  the  garments  is  accurately  deter- 
mined by  the  relation  of  the  deceased.  Profes- 
sional women,  skillful  in  the  simulation  of  grief, 
are  hired  to  swell  the  songs  of  lamentation  on 
these  occasions  (jer.  9 :  n,  is ;  Amos  5 :  16).  Acquaint- 
ing themselves  with  the  private  sorrows  of  their 
auditors,  and  interweaving  in  their  chants  the 
story  of  their  woes,  they  evoke  their  tears,  and 
thus  add  amateur  to  professional  weeping.  Such 
was  the  scene  which  Christ  found  enacted  in  the 
house  of  the  prelate  when  he  arrived." — {Abboft\t 
Jesus  of  Nazareth.)    Playing  of  dirges  on  flutes 


Ch.  v.] 


MARK. 


25 


40  And  they  laughed  him  to  scorn.  But  when  he 
had  put  them  all  out,  he  taketh  the  father  and  the 
mother  of  the  damsel,  and  them  that  were  with  him, 
and  entereth  in  where  the  damsel  was  lying. 

41  And  he  took  the  damsel  by  the  hand,  and  said 
unto  her,  Talitha  cumi :  which  is,  being  interpreted, 
Damsel,  I  say  unto  thee,  arise.s 


42  And  straightway  the  damsel  arose,  and  walked ; 
for  she  was  of  the  a^e  of  twelve  years.  And  they  were 
astonished  with  a  great  astonishment. 

43  And  he  charged  i"  them  straitly  that  no  man  should 
know  it ;  and  commanded  that  something  should  be 
given  her  to  eat. 


g  Acts  9  :  40 h  ch.  3  :  12  ;  Matt.  8:4;  12:16-18;  Luke  5  :  14. 


or  other  instruments  accompanied  this  profes- 
sional mourning.  Similar  customs  prevailed  in 
Greece  and  Rome,  and  to  the  present  day  exist 
in  Ireland.  In  France  and  Italy  professional 
mourners  are  also  employed  in  the  funerals  of 
the  wealthy.  The  annexed  cut,  from  an  ancient 
sarcophagus,  represents  three  professional  mour- 
ners in  the  attitudes  and  actions  of  grief. 
Christ's  act  in  excluding  these  mourners  from 
the  house,  is  a  protest  against  conventional  and 
hypocritical  grief. 


ANCIENT  MOURNING-WOMEN. 

3!)»  Not  dead  but  s!e:>peth.  Even  so 
evangelical  a  writer  as  Olshausen  has  taken  this 
literally,  and  supposed  the  case  of  the  maiden  to 
he  one  of  syncope.  But,  according  to  Lightfoot,  it 
was  a  common  thing  among  the  rabbis  to  express 
the  idea  of  death  by  the  metaphor  of  sleep. 
Christ's  language  here  is  not  more  explicit  than  in 
John  11  :  11.  Comp.  Deut.  31 :  10  ;  1  Thess.  4  :  13. 
The  whole  account  of  this  incident  is  inconsistent 
with  the  idea  that  the  maiden  was  simply  raised 
from  slumber  or  a  fainting  fit.  She  is  reported 
dead  by  the  messenger  (ver  cs) ;  is  known  to  be 
dead  to  the  bystanders  (Lut»  s :  si) ;  on  Christ's 
taking  her  by  the  hand  her  spirit  returns  to  her 

again   (Lake  8:65;    comp.  1  Kinis  17  :  31,  93),    thOUgh    this 

does  not  of  itsslf  necessarily  imply  her  death 
(comp.  Judges  15:  19);  and  the  account  of  the  cure 
(ver.  4-2,  note)  implies,  uot  a  natural  awakening  from 
sleep,  but  a  miraculous  resurrection  from  the 
dead.  It  seems  to  me  unquestionable  that  the 
historian  believed  in  the  death,  and  the  miracu- 
lous resurrection  from  the  dead,  of  this  maiden. 
49.  And  they  laughed  him  to  scorn. 
Because  they  knew  that  she  was  dead  (Luke  s :  53). 
Chrysostom  suggests  that  it  was  Christ's  object 


to  impress  upon  the  minds  of  the  people  the 
death  of  the  maiden,  that  he  might  anticipate 
the  objection  of  subsequent  unbelievers  that  she 
was  not  dead;  and  he  quotes  as  parallel  the 
cases  of  Moses  and  his  rod  (exoj.  4 : 2),  and  of 
Lazarus  (john  11  :  34,  39). — When  he  had  put 
them  all  out.  From  a  comparison  of  the  three 
accounts,  it  would  appear  that  the  minstrels 
were  in  an  outer  room  ;  Christ  stops  the  mourn- 
ing, orders  the  mourners  to  leave,  and  then  en- 
ters the  inner  room  where  the  damsel  is,  accom- 
panied only  by  the  parents  and  the  three 
disciples.  The  reason  of  this  exclusion,  and  of 
the  prohibition  of  verse  43,  is,  he  will  not  have 
the  faith  of  the  people  rest  on  his  miracle. 
Meyer  observes  that  Christ  never  forbids  that 
men  should  know  his  teaching.  He  has  no  mys- 
teries in  his  doctrines  which  he  hides  from  the 
public.  Observe  the  incidental  evidence  of  th3 
father's  faith  ;  though  the  maiden  is  dead,  he 
allows  the  mourning  to  be  stopped  and  the 
mourners  to  be  sent  away.  Christ  is  truly 
"  master  "  in  this  house. 

41.  Talitha  cumi.  This  is  Aramaic,  the 
language  generally  spoken  by  the  common  peo- 
ple in  Palestine  at  the  t-ime  of  Christ.  Its  pres- 
ence here,  and  in  Mark  7  :  34  and  15  :  34,  is  an 
indication  that  Christ  used  this  language  in  his 
ordinary  intercourse  with  the  Jews.  But  some- 
times, as  in  his  conference  with  Pilate,  he  must 
probably  have  used  the  Greek.  The  indication 
of  verbal  fidelity  in  this  report  is  considered  an 
evidence  that  Mark  derived  his  report  from  Pe- 
ter, who  was  an  ear-witness. — Damsel  awake. 
"I  say  unto  thee"  is  properly  put  in  paren- 
thesis ;  it  is  not  in  the  original  Aramaic  phrase, 
but  is  added  as  an  int'^rpretatiou  by  the  Evan- 
gelist. The  word  which  I  have  rendered  awake 
is  different  from  that  translated  arise  in  the  fol- 
lowing verse. 

43,  43.  And  strais:htwny;  not  after  a 
time,  as  if  arousing  from  a  trance,  or  as  in  the 
case  of  the  boy  raised  by  the  prayer  of  Elisha 
(2 Kings 4 : .34, 35). — The  damsel  arose;  the  verb 
is  the  same  used  in  the  N.  T.  in  describing  uq- 
doubted  resurrection  from  the  dead  (Luke  is :  31 ; . 
John  6: 54;  11  :  23, 54;  20: 0) ;  and  Walked;  an  evi-, 
dence  of  t^e  completeness  of  her  restoration. 
One  who  had  been  at  the  point  of  death  (ver.  23), 
and  was  simply  aroused  from  syncope,  could  not 
have  walked,  except  by  the  miraculous  imparta- 


2G 


MARK. 


[Gh.  VI. 


CHAPTER     VI. 

AND  he  went  out  from  thence,  and  came  into  his 
own  country  ;  and  his  disciples  follow  him. 
2  And '  when  the  sabbath  day  was  come,  he  began  to 
teach  in  the  synagogue  :  and  many,  hearing  him,  were 
astonished,  saying,  From  J  whence  hath  this  man  these 


things  ?  and  what  wisdom  is  this  which  is  given  unto 
him,  that  even  such  mighty  works  are  wrought  by  his 
liands  ? 

3  Is  not  this  the  carpenter,  the  son  of  Mary,  the 
brother  of  James,''  and  Joses,  and  of  Juda,  and  Simon  ? 
and  are  not  his  sisters  here  with  us  ?  And  they  were 
offended '  at  him. 


1  Matt.  13  :  54,  etc. ;  Lake  4 :  16,  etc j  John  6  :  42 k  Gal.  1 :  19 1  Matt.  11 : 6. 


tion  of  strength.  The  command  to  give  her 
something  to  eat  evidenced  the  reahty  of  the 
resurrection  ;  it  was  a  tangible  proof  to  the  par- 
ents that  it  was  no  apparition  they  saw.  Comp. 
Luke  24  :  30 ;  John  20  :  27  ;  31  :  13.  Perhaps  it 
was  given  in  part  to  prevent  too  great  revulsion 
of  feeling  in  the  parents,  by  giving  them  some- 


There  are  three  specific  cases  of  resurrection 
from  the  dead  wrought  by  Christ — this,  that  of 
the  son  of  the  widow  of  Nain  (LukeT  .u-is),  and 
that  of  Lazarus  (john.ch.  ii).  In  the  first  the 
miracle  is  performed  immediately  after  death  ;  in 
the  second,  at  least  twenty-four  hours  after 
death,  and  during  the  passage  of  the  funeral 
procession  to  the  grave  ;  in  the  third, 
four  days  after  burial,  and  after  corrup- 
tion would  naturally  have  commenced  ; 
in  the  first  case  privately,  in  the  second 
before  the  people,  in  the  third  before 
embittered  enemies ;  in  each  case  by 
a  word,  with  no  effort,  with  no  appeal 
to  God,  though  in  the  case  of  Lazarus 
with  a  public  acknowledgment  to  God. 
Thus  Christ  shows  his  power  to  destroy 
the  last  enemy,  which  is  death.  "Let 
no  man,  therefore,  beat  himself  any  more, 
nor  wail,  neither  disparage  Christ's 
achievement.  For  indeed  he  overcame 
death.  Why  then  dost  thou  wail  for 
nought  ?  The  thing  is  become  a  sleep. 
Why  lament  and  weep  ?  ^''—{Chrysostom.) 


EGTITIAN    CAIil'ENTER'S   TOOLS. 

1,  2, 3,  4.  Chisels  and  driUs.  9.  Horn  of  oil. 

5.  Partordrii:.  10.  Mallet. 

6.  Nut  ofvvood  belonging  to  drill.  11.  Bag  for  nails. 

7.  8.  Saws.  12.  Basket  which  held 


thing  to  do.  Comp.  John  11  :  44. — They  were 
astonished.  Luke  says,  "Her  parents." — 
That  no  man  should  know  it.  Matthew, 
who  describ(!s  this  event  from  the  position  of 
one  without,  and  gives  less  details,  says  that  the 
fame  of  the  miracle  went  abroad. 


Ch.  6  :  1-6.  Chkist  Rejecteb 
AGAIN  AT  Nazareth.  Matt.  13  ;  .53-.58. 
See  notes  there.  He  had  been  rejected 
by  the  Nazarenes  once  before  (Luke  4 : 

14-29,  and  notts). 

2,    3.  Whence    hath    this    man 
these  things?    This  question  of  the 
Nazarenes    uttered    in    contempt,   we 
may  repeat  in  seriousness,  to  the  un- 
belief of  to-day,  which  accounts  Jesus 
of  Nazareth  only  a  carpenter's  son. — 
The  carpenter.    The  imjilication  is, 
that  he  actually  worked  with  his  father 
at  the  trade ;    and   it  is  confirmed  by 
the  fact  that  every  father  was  required 
by  Jewish    custom,  to  teach   his   son 
a  trade,  that  he  might  be  able  by  his 
industry  to  earn  an  independent  live- 
the  tools,  lihood.    The  fact  is  itself  a  rebuke  of 
the  unchristian  pride  which  despises  me- 
chanical employments.      The  Jews  derived  their 
civilization   largely  from  Egypt ;    therefore  the 
annexed  cut,  representing  the  tools  of  an  Egyp- 
tian carpenter,  the  originals  of  which  are  now  in 
the  British  Museum  (see  WilkinsoiiK^  J^QVPU   ^^i 
112),  probably  gives  a  just  idea  of  the  general 


Ch.  VI.] 


MAEK. 


27 


4  But  Jesus  said  unto  them,""  A  prophet  is  not  with- 
out honour,  but  in  his  own  country,  and  among  his 
own  liin,  and  in  his  own  house. 

5  And  "  he  could  there  do  no  mighty  work,  save  that  he 
laid  his  hands  upon  a  few  sick  folk,  and  healed  them. 

6  And  he  marvelled"  because  of  their  unbelief. 
And  P  he  went  round  about  the  villages,  teaching. 

7  Andi  he  called  unto  him  the  twelve,  and  began  to 
send  them  forth  by  two  and  two,  and  gave  them  power 
over  unclean  spirits  • 

8  And  commanded  them  that  they  should  take  noth- 
i  ng  for  their  journey,  save  a  staff  only ;  no  scrip,  no 
bread,  no  money  in  their  purse : 


9  But  be  shod '  with  sandals ; '  and  not  put  on  two 
coats. 

10  And  he  said  unto  them.  In  what  place  soever  ve 
enter  into  an  house,  there  abide  till  ye  depart  from  that 
place. 

11  And  whosoever  shall  not  receive  you,  nor  hear 
you,  when  ye  depart  thence,  shake '  off  the  dust  under 
your  feet  for  a  testimony  against  them.  Verily  I  say 
unto  you.  It  shall  be  more  tolerable  for  Sodom  and  Go- 
morrah in  the  day  of  judgment,  than  for  that  city. 

12  And  they  went  out,  and  preached  that  men  should 
repent." 

13  And  they  cast  out  many'  devils,  and  anointed 
with  oil "  many  that  were  sick,  and  healed  them. 


n  Malt. 

U; 

57; 

J 

hn4 

44. ...n 

oh. 

9 

23  ;  Gen.  19 

:  S-2. 

..0 

^a.  59 

16 

;    .ler 

2  :  12. . 

..p  Matt 

9:35; 

Luke  13 

9? 

Acts  10:  38... 

q  ch. 

3  :  13, 

■ic. 

Matt. 

10:  1 

,  etc.  ;  L 

ik« 

9 

1,  etc.  ;  10  : 

3,  etc 

. .  .r 

E^be» 

6: 

15... 

s  Acts  I 

.':8....t 

Neh.  5 

13 

Acth 

13 

61 u  Luke  'iA 

:  47; 

Acis2 

.-as 

;  3 

19 

...V 

Luke  10 

17 

.w  Jumes  5 

14. 

nature  of  the  tools  used  in  Joseph's  carpeuter's 
shop  in  Nazareth. 

4.  Not  without  honor  but  in  his  own 
country.  A  superficial  knowledge  of  Jesus 
may  prevent  a  truer  and  more  spiritual  acquaint- 
ance with  him. 

5.  And  he  could  there  do  no  mighty 
work.  Matthew  states  definitely  the  reason, 
"  because  of  their  unbelief  "  (Matt.  13 :  58).  Alford 
says,  "The  want  of  ability  here  spoken  of  is  not 
absolute  but  relative.  The  same  voice  which  could 
still  the  tempest,  could  anywhere  and  under  any 
circumstances  have  commanded  diseases  to  obey  ; 
but  in  most  cases  of  human  infirmity,  it  was  our 
Lord's  practice  to  require  faith  in  the  recipient 
of  aid,  and  that  being  wanting,  the  help  could 
not  be  given."  Similarly  Theophylact,  "Not  that 
he  was  weak,  but  that  they  were  faithless."  But 
is  this  all  ?  May  we  not  say  that  among  the  con- 
ditions to  which  Christ  subjected  himself  on  earth 
was  this,  that  he  put  forth  his  powers  of  healing 
only  as  a  means  of  spiritual  development,  and  only, 
therefore,  to  those  in  whom  at  least  a  germ  of 
faith  was  awakened  ;  and  that  this  being  want- 
ing, he  could  not  heal,  without  violating  the  fun- 
damental principle  of  his  life  ?  Nay,  may  we  not 
go  further  and  think  it  at  least  probable,  since 
Christ  always  called  for  the  exercise  of  faith  in 
the  patient,  that  his  miraculous  cures  were  not 
wrought  merely  by  the  exercise  of  a  physical 
power  on  the  body,  but  in  a  considerable  meas- 
ure through  the  connection  of  mind  and  body, 
the  healing  power  of  Christ  having,  by  the  very 
constitution  of  human  nature,  to  act  on  the 
mental  or  spiritual  nature,  before  it  could  prove 
effectual  on  the  body,  and  hence  it  could  not  prove 
effectual  except  as  the  sufferer  exercised  faith? 
And  may  we  not  say  further,  that  this  essential 
principle  still  holds  good,  that,  by  its  very  nature, 
his  salvation  can  be  made  available  only  to  such 
as  are  willing  in  humble  trust  to  accept  it,  and 
that  whei'e  that  trust  is  wanting,  it  is  still  true 
that  Christ  cannot  do  the  mighty  work  of  salva- 
tion? The  language  employed  here  does  not 
necessarily  imply  a  literal  want  of  power,  as  is  evi- 


dent from  the  analogous  expression  in  Gen.  32  :  35. 
That  the  divine  remedy  is  in  fact  efficacious  only 
where  there  is  faith  to  receive  it,  is  illustrated  and 
enforced  by  many  passages  of  Scripture.  See, 
for  examples,  Isaiah  59  : 1,  3 ;  Mark  9  :  23 ;  He- 
brews 4  :  2. 

6.  He  marveled.  Their  unbelief  was  a  real 
wonder  to  him.  Compare  Matt.  8  :  10,  note. — 
He  Avent'  round  about  the  villages.  See 
Matt.  9  :  35,  note. 

7-13.  Christ's  Commission  of  the  Twelve. 
Matt.  10  :  1^2 ;  Luke  9  :  1-6.  The  account 
is  much  the  fullest  in  Matthew.  See  notes 
there.  According  to  Matthew  they  were  not 
to  provide  a  staff;  here  one  is  permitted.  The 
true  explanation  is,  that  they  were  to  go  as  they 
were,  without  providing  a  staff  for  the  journey, 
but  using  one  if  they  already  possessed  it.  The 
scrip  was  a  bag  used  for  carrying  food,  answer- 
ing to  the  modern  haversack.  For  bread,  they 
were  to  depend  on  the  hospitality  of  the  villages 
(Matt.  10:11-14).  The  ^^money"  here  is,  literally, 
brass  or  copper ;  even  the  smallest  money  was  not 
to  be  provided  by  them.  In  Matthew  they  are 
directed  not  to  wear  shoes ;  here,  to  be  shod  with 
sandals.  The  shoe  of  the  ancients  resembled  the 
modem  shoe  ;  the  sandal  was  simply  a  sole  of 
leather,  felt,  cloth,  or  wood  bound  upon  the  feet 
by  thongs,  the  shoe-latchet  of  Mark  1  :  7.  The 
former  was  for  more  delicate  use.  See  Matt. 
10  :  10,  note.  Our  illustrations  show  the  staff 
and  the  scrip  of  the  East,  and  the  ancient  shoes 
and  sandals.  With  the  staff  and  scrip  is  also 
represented  a  leather  or  skin  bottle,  such  as 
travelers  often  used  for  carrying  liquids  on  jour- 
neys where  water  was  likely  to  be  inaccessible. 
The  reference  to  anointing  with  oil  (ver.  13)  is 
peculiar  to  Mark.  Oil  was  in  the  O.  T.  a  symbol 
of  divine  grace,  and  anointing  with  oil  a  symbol 
of  the  gift  of  the  Spirit.  See  Matt.  25  : 1-13, 
Prel.  Note.  Anointing  with  oil  appears  here  to 
have  been  used  as  a  means  of  teaching  the  lesson 
that  the  healing  was  wrought  by  the  disciples, 
not  as  necromancers — with  whom  they  might 
otherwise  have  been  confounded,  but  as  Apostles 


23 


MAEK. 


[Ch.  VI. 


14  And'  king  Herod  heard  0/  him :  (for  his  name 
was  spread  abroad  ;)  and  he  said,  That  John  the  Bap- 
tist was  risen  from  the  dead,  and  therefore  mighty 
works  do  shew  forth  themselves  in  him. 

15  Others  y  said,  That  it  is  Elias.  And  others  said, 
That  it  is  a  prophet,  or  as  one  of  the  prophets. 


16  But  when  Herod  heard  thereof,  he  said.  It  is  John, 
whom  I  beheaded  :  he  is  risen  from  the  dead. 

17  For  Herod  himself  had  sent  forth  and  laid  hold 
upon  John,  and  bound  him  in  prison,  for  Herodias' 
sake,  his  brother  Philip's  wife :  for  he  had  married 
her. 


X  Matt.  14  :  1,  etc. ;  Luke  9  :  7,  etc y  ch.  8  :  28  ;  Matt.  16  :  14. 


of  the  Lord,  and  through  the  gift  of  his  grace. 
It  is  evident  from  the  general  tenor  of  the  in- 
structions that  the  oil  was  not  taken  by  them, 


practice  of  using  oil  in  this  way  was  practiced 
long  after  (James  5 1 14).  There  is  nothing  in  this 
passage  to  justify  the  extreme  unction  of  the 


but  was  such  as  they  found  at  the  houses.    The  1  Romish  Church,  for  that  is  administered  in  the 


STAFF,  SCRIP,  AND  SKIN  BOTTLE. 

hour  of  death,  to  prepare  the  soul  spiritually  for 
the  last  great  change  ;  this  in  case  of  sickness,  as 
a  symbol  of  the  miraculous  gift  oi  restoration  of 
the  body  to  health. 

14-29.  The  Death  of  John  the  Baptist. 
Matt,  li  :  1-1:3 ;  Luke  9  :  7-9.  See  notes  on  Mat- 
thew. Luke  refers  to,  but  does  not  describe  the 
death  of  John  the  Baptist.  Mark  gives  some  par- 
ticulars not  given  in  Matthew.  From  his  account 
we  learn  that  it  was  Herodias  who  instigated  the 
imprisonment  of  John  (vcr.  n),  that  Herod  was 
kept  back  from  earlier  putting  John  to  death, 
not  only  by  a  fear  of  the  people  (Matt,  u :  5),  but 
also  by  a  reil  re'j:ard  for  the  prophet  (ver.  20),  that 
the  snar.3  for  th(!  king  was  laid  by  the  mother 
(vcr.  21,  not •\  thnt  the  maiden  went  and  asked 
counsel  of  her  mother  liefore  preferring  her  re- 
quest for  the  bead  of  the  prophet,  and  that  he 
was  beheaded  by  one  of  the  Tetrarch's  body-guard 
(vi-r.  27,  note).  On  the  true  chronology,  see  Matt. 
11  :1. 

14.  And  kill?  Ileroi  heard  of  him.  In 
strictness  of  speech  \\v.  was  Tetrnrch,  not  king. 
Matt.  14  :  1. — His  nnme  was  spread  abroad. 
Increasingly  so  by  the  mission  of  the  twelve. 

15.  A  prophet,  like  one  of  the  prophets. 


The  conjunction  or  is  not  in  the  original.  Alford 
gives  the  meaning  well :  "He  is  not  the  Prophet 
for  whom  all  are  waiting,  but  only  some  prophet 
like  those  who  have  gone  before." 

17.  Bound  him  in  prison.  This  prison, 
as  we  learn  from  Josephus,  was  in  the  fortified 
citadel  of  Machserus.  See  Matt.  11  :  2,  note. 
Recent  investigations  have  brought  to  light  the 
ruins  of  this  fortress,  and  even  the  dungeons 
connected  with  it.  Mr.  Tristram  {Land  of  Moab, 
p.  272)  thus  describes  the  citadel  and  dungeons 
annexed  to  it :  "The  citadel  was  placed  on  the 
summit  of  the  cone,  which  is  the  apex  of  a  long 
flat  ridge,  running  for  more  than  a  mile  from  west 
to  east.  The  whole  of  this  ridge  appears  to  have 
been  one  extensive  fortress,  the  key  of  which 
was  kept  on  the  top  of  the  cone,  an  isolated  and 
almost  impregnable  work,  but  very  small,  being 
circular  and  exactly  one  hundred  yards  in  diam- 
eter. The  wall  of  circumvallation  can  be  clearly 
traced,  its  foundations  all  standing  out  for  a 
yard  or  two  above  the  surface  ;  but  the  interior 
remains  are  few.  One  well  of  great  depth,  a  very 
large  and  deep,  oblong,  cemented  cistern,  with  the 
vaultring  of  the  roof  still  remaining,  and — most 
interesting  of  all- -two  dungeons,  one  of  them 


Ch.  VI.] 


MAEK. 


29 


i8  For  John  had  said  unto  Herod,  It  is  not  lawful » 
for  thee  to  have  thy  brother's  wife. 

19  Therefore  Herodias  had  a  quarrel  against  him,  and 
would  have  killed  him  ;  but  she  could  not. 

20  For  Herod  feared^  John,  knowing  that  he  was  a 
just  man  and  an  holy,  and  observed  him  ;  and  when  he 
heard  him,  he  did  many  things,  and  heard  him  gladly. 

21  And  when  a  convenient  day  was  come,  that  Her- 
od on  his''  birthday  made  a  supper  to  his  lords,  high 
captains,  and  chief  estates  of  Galilee  ; 

22  And  when  the  daughter  of  the  said  Herodias  came 
in,  and  danced,":  and  pleased  Herod  and  them  that  sat 
with  him,  the  king  said  unto  the  damsel.  Ask  of  me 
whatsoever  thou  wilt,  and  I  will  give  it  thee. 

23  And  he  sware  unto  her,  Whatsoever  ^  thou  shalt 
ask  of  me,  I  will  give  it  thee,  unto  the  half  of  my  king- 
dom. 


24  And  she  went  forth,  and  said  unto  her  mother. 
What  shall  I  ask  ?  And  she  said,  The  head  of  John  the 
Baptist. 

25  And  she  came  in  straightway  with  haste  unto  the 
king,  and  asked,  saying,  I  will  that  thou  give  me  by 
and  by,  in  a  charger,  the  head  ■=  of  John  tlie  Baptist. 

26  And  the  king  was  exceeding  sorry  :  yet  for  his 
oath's  sake,  and  for  their  sakes  which  sat  with  him,  he 
would  not  reject  her. 

27  And  immediately  the  king  sent  an  executioner, 
and  commanded  his  head  to  be  brought :  and  he  went, 
and  beheaded  him  in  the  prison, 

28  And  brought  his  head  in  a  charger,  and  gave  it  to 
the  damsel ;  and  the  damsel  gave  it  to  her  mother. 

29  And  when  his  disciples  heard  of  it,  they' came 
and  took  up  his  corpse,  and  laid  it  in  a  tomb. 

30  Ands  the  apostles  gathered  themselves  together 


z  Lev.  18  :  16 a  Kxod.  II  :  13;  Ezek.  2  :  5-7.... b  Gen.  40  :  20 c  laa.  3  :  16. 

f  Acts  8:2 g  Luke  9  :  10. 


.d  Esthers  :  3,  6  ;  7  :  2 e   Ps.  .37  :  12,  14. 


deep  and  its  sides  scarcely  broken  in,  were  the 
only  remains  clearly  to  be  defined.  That  these 
were  dungeons,  and  not  cisterns,  is  evident  from 
there  being  no  traces  of  cement,  which  never 
perishes  from  the  walls  of  ancient  reservoirs,  and 
from  the  small  holes  still  visible  in  the  masonry, 
where  staples  of  wood  and  iron  had  once  been 
fixed.  One  of  these  must  surely  have  been  the 
prison-house  of  John  the  Baptist."  But  appar- 
ently he  was  not,  throughout  his  imprisonment, 
kept  in  such  close  confinement  as  this  would  in- 
dicate, since  his  disciples  had  access  to  him. 

18.  It  is  not  lawful.  See  Matt.  14  :  4, 
note,  and  Prel.  Note  to  that  chapter. 

19.  Therefore  Heroitias  was  angry  with 
him.  More  literally,  Md  hemeJf  against  him. 
"  Had  a  quarrel  "  indicates  a  personal  controversy 
between  them,  whereas  there  is  nothing  to  show 
that  the  two  ever  met. — She  could  not.  On 
account  of  her  husband's  opposition  to  her,  de- 
scribed in  the  next  verse. 

20.  For  Herod  feared  John.  Matthew 
says,  "he  feared  the  multitude."  The  two  ac- 
counts are  not  inconsistent.  His  conscience  and 
his  fears  supported  each  other. — And  preserved 
him.  Not  observed  him,  as  in  our  English  ver- 
sion. The  Greek  verb  (oviTiiQim)  is  elsewhere 
rendered  preserved  (Matt.  9 :  it  ;  Luke  s :  ss),  and  kept 
(Luke  2: 19).  He  guarded  John  from  his  wife's 
malice,  and  at  the  same  time  kept  him  in  prison, 
and  so  silenced  his  public  rebuke. 

21.  A  convenient  day.  Ra.ther,  a  season- 
able day,  i.  e.,  for  the  execution  of  Herodias' 
plans.  The  implication  is  that  Herodias  watched 
her  opportunity  to  obtain  by  device  from  her  hus- 
band the  death  of  her  enemy,  and  seized  this  as 
a  favorable  occasion.— Lords,  high  captains, 
and  first  men  of  Galilee.  The  first  were 
princes,  civilians  but  men  of  official  rank,  the 
second  military  officers,  the  third,  perhaps, 
simply  leading  men,  influential  but  without  spe- 
cial rank  or  office. 

22-2.3.  Compare  notes  on  Matt.  14  :  6-9. 
The  word  here  rendered  by  and  by  (ver.  25)  should 


rather  be  rendered  immediately.  The  charger  or 
platter  (Luke  11  :  39)  was  a  flat  dish  answering 
somewhat  to  the  modern  waiter.     Our  illustra- 


and  for  their 

His  conscience, 


THE    CHARGER. 

tion  represents  this  dish  and  its  use,  as  seen  at 
the  present  day  in  Palestine. 

26.  For  his  oath's  sake 
SHkes  that   sat  Avith  him. 

which  regarded  his  oath  more 
than  his  higher  duty,  and  his 
fear  of  public  reproach,  opera- 
ted now  to  drive  him  on  to  the 
murder,  as  before  they  had 
kept  him  from  it. 

27.  An  executioner.  Ra- 
ther, one  of  his  body-guard. 
The  Latin  version  renders  it 
'■'■  spicidator,'''  "  Under  the  em- 
pire, this  name  was  given  to  a 
select  body  of  men  retained  for 
the  service  of  the  prince's  per- 
son, as  a  sort  of  detective  force 
and  body-guard.  They  were 
armed  with  a  lance,  and  are  frequently  repre- 
sented on  the  columns  of  Trajan  and  Antoninus, 


EXECUTIONER — 

Spiculator. 


30 


MARK. 


[Ch.  VI. 


unto  Jesus,  and  told  him  all  things,  both  what  they  had 
done,  and  what  they  had  taught. 

31  And  he  said  unto  them.  Come  ye  yourselves  apart 
into  a  desert  place,  and  rest  a  while :  for  there  were 
many  coming  and  going,  and  they  had  no  leisure  so 
much  as  to  eat. 

32  And  they  departed  into  a  desert  place  by  ship  pri- 
vately. 

33  And  the  people  saw  them  departing,  and  many 
knew  him,  and  ran  afoot  thither  out  of  all  cities,  and 
outwent  them,  and  came  together  unto  him. 

34  And  Jesus,  when  he  came  out,  saw  much  people, 
and  was  moved  with  compassion  toward  them,  be- 
cause ^  they  were  as  sheep  not  having  a  shepherd  ;  and 
he  began  to  teach  them  many  things. 

35  And '  when  the  day  was  now  far  spent,  his  disci- 
ples came  unto  him,  and  said,  This  is  a  desert  place, 
and  now  the  time  is  far  passed  : 

36  Send  them  away,  that  they  may  go  into  the  coun- 
try round  about,  and  into  the  villages,  and  buy  them- 
selves bread  :  for  they  have  nothing  to  eat. 

37  He  answered  and  said  unto  them.  Give  ye  them 
to  eat.  And  they  say  unto  him.  Shall  we  J  go  and  buy 
two  hundred  pennyworth  of  bread,  and  give  them  to 
eat? 

38  He  saith  unto  them.  How  many  loaves  have  ye  ? 
go  and  see.  And  when  they  knew,  they  say.  Five,  and 
two  fishes. 

39  And  he*  commanded  them  to  make  all  sit  down 
by  companies  upon  the  green  grass. 

40  And  they  sat  down  in  ranks  by  hundreds,  and  by 
fifties. 

41  And  when  he  had  taken  the  five  loaves  and  the 
two  fishes,  he  looked  up  to  heaven,  and  blessed,'  and 
brake  the  loaves,  and  gave  iAem  to  his  disciples  to  set 
before  them ;  and  the  two  fishes  divided  ne  among 
them  all. 

42  And  they"  did  all  eat,  and  were  filled. 


43  And  they  took  up  twelve  baskets  full  of  the  frag- 
ments, and  of  the  fishes. 

44  And  they  that  did  eat  of  the  loaves  were  about 
five  thousand  men. 

45  And  straightway"  he  constrained  his  disciples  to 
get  into  the  ship,  and  to  go  to  the  other  side  before  unto 
Bethsaida,  while  he  sent  away  the  people. 

46  And  when  he  had  sent  them  away,  he  °  departed 
into  a  mountain  to  pray. 

47  And  when  even  was  come,  the  ship  was  in  the 
midst  of  the  sea,  and  he  alone  on  the  land. 

48  And  he  saw  them  toiling  p  in  rowing  ;  for  the  wind 
was  contrary  unto  them :  and  about  the  fourth  watch 
of  the  night  he  cometh  unto  them,  walking  upon  the 
sea,  and  would  have  passed"!  by  them. 

49  But  when  they  saw  him  walking '  upon  the  sea, 
they '  supposed  it  had  been  a  spirit,  and  cried  out : 

50  For  they  all  saw  him,  and  were  troubled.  And 
immediately  ne  talked  with  them,  and  saith  unto  them, 
Be  of  good  cheer  : '  it  is  I  ;  be  not  afraid. 

51  And  he  went  up  unto  them  into  the  ship  ;  and  the  " 
wind  ceased  :  and  they  were  sore  amazed  in  themselves 
beyond  measure,  and  wondered. 

52  For  they  considered  not  t/ie  ntiracle  of  the  loaves : 
for  their  heart''  was  hardened. 

53  And  "  when  they  had  passed  over,  they  came  into 
the  land  of  Gennesaret,  and  drew  to  the  shore. 

54  And  when  they  were  come  out  of  the  ship, 
straightway  they  knew  him, 

55  And  ran  ^  through  that  whole  region  round  about, 
and  began  to  carry  about  in  beds  those  that  were  sick, 
where  they  heard  he  was. 

56  And  whithersoever  he  entered,  into  villages,  or 
cities,  or  country,  they  laid  the  sick  in  the  streets,  and 
besought  him  that  they  might  touch,y  if  it  were  but  the 
border  ^  of  his  garment :  and  as  many  as  touched  him 
were  made  whole. 


b  I  Kings  22:  n        i  Matt.  14:  15,  etc. ;  Luke  9  :  12,  etc. ;  John  6  :  6,  etc....j  Numb.  11  :  13,22;  2  Kings  4  :  43. . .  .k  ch.  8  :  6  ;  Matt.  15  :  36.... 

llSam.9:13;    Malt.  26:26;    Luke  24  :  30 m  Deut.   8  :  3. . .  n  Matt.   14  :  22,  etc.  ;    John  6  :  17,  elc. . .  .0  ell.  1  :  35  :    Mall.6:6;    Luke 

6  :  12 p  Jonah  1  :  13 q  Luke  24  :  28 r  J  b  9  :  8 s  Luke  24  :  :;7 t  Isa  43  :  2 u  Ps,  93  :  3,4 v  Isa.  63  :  17 w  Matt.  14:34. 

...x  ch.  2  :  1-3  ;  Matt.  4  ;  24....  y  ch.  5  :  27,  28  ;  Matt.  9  :  20  ;  Acts  19  :  12.... z  Numb.  16  :  38,39. 


in  attendance  upon  the  emperor,  or  keeping 
guard  before  his  tent,  in  the  manner  shown  by 
the  example  annexed." — (RicKa  Dictionary.) 

30-56.  The  feeding  of  five  thousand. — 
Walking  on  the  sea.  Of  these  incidents,  the 
first  is  narrated  by  all  four  of  the  Evangelists — 
Matt.  14  :  13-21  ;  Luke  9  :  10-17  ;  John  6  .  1-14  ; 
the  latter  is  omitted  by  Luke,  but  narrated  by 
the  other  three.  John's  narrative  is  fullest. 
Comp.  especially  John  6  :  .5-8.  But  Matthew 
alone  narrates  Peter's  attempt  to  walk  on  the 
aea  (Matt,  u  :  2-32).  Immediately  after  the  return 
of  Christ  and  his  Apostles  to  Capernaum  followed 
the  sermon  in  the  synagogue,  which  John  alone 
reports.  On  the  chronological  order,  see  note 
on  Matthew  ;  on  the  incidents  themselves  and  the 
subsequent  sermon,  see  notes  on  John,  ch.  6. 

30,  31.  These  verses  are  peculiar  to  Mark. 
By  a  dei^ert  place  is  meant  merely  an  uninhabited 
region  of  country,  not  necessarily  a  barren  dis- 
trict. Luke  (9  :  10)  identifies  the  spot  as  "  a 
desert  plain  belonging  to  the  city  called  Beth- 
saida," a  city  on  the  northern  coast  of  the  sea, 
at  the  point  where  the  river  Jordan  enters  it. 
Observe  Christ's  recognition  of  the  need  of  sea- 
sons as  well  as  days  or  hours  of  rest. 

15.    To  go  before   unto  the   other  side 


(fie  TO  niqav)  in  the  direction  of  Bethsaida 

{TtQog  (iii^auidax).  According  to  Luke,  the  mir- 
acle of  the  feeding  took  place  in  the  vicinity  of 
Bethsaida  (Luke  9 :  10),  and  according  to  John  (e :  1), 
on  the  opposite  shore  of  the  sea  from  Caper- 
naum. Hence  it  has  been  conjectured  that 
there  were  two  cities  called  Bethsaida,  one  the 
■well-known  place  of  that  name,  on  the  northern 
shore  of  the  sea,  to  which  Luke  refers,  the  other 
a  place  now  extinct,  which  is  supposed  to  have 
been  situated  somewhere  on  the  western  coast. 
This  theory  was  originated  by  Reland,  and  has 
nothing  whatever  to  sustain  it  but  a  laudable  de- 
sire to  reconcile  the  accounts  of  the  Evangelists, 
which,  however,  require  no  such  hypothetical 
second  city.  If  the  reader  will  look  at  the  map 
of  the  Sea  of  Galilee,  which  accompanies  this 
work  (page  343),  he  will  see  the  site  of  the  true 
Bethsaida  at  the  point  where  the  Eiver  Jordan 
enters  the  Sea  of  Galilee.  East  of  this,  on  the 
edge  of  the  sea,  is  a  grassy  plain,  shut  in  by  the 
mountains  to  the  east  and  south,  which  is  admi- 
rably adapted  to  such  a  miracle  as  that  of  the 
feeding  of  the  five  thousand,  and  answers  to  the 
description  of  ver.  39  and  John  6  :  10.  The  ship 
which  Jesus  took  in  the  morning,  with  the 
twelve,  at  Capernaum,  is  properly  described  as 


Ch.  vilj 


MARK. 


31 


CHAPTER  VII. 

THEN  came  *  together  unto  him  the  Pharisees,  and 
certain  of  the  scribes,  which  came  from  Jerusalem. 

2  And  when  they  saw  some  of  his  disciples  eat  bread 
with  defiled,  that  is  to  say,  with  unwashen,  hands, 
they  found  fault. 

3  For  the  Pharisees,  and  all  the  Jews,  except  they 


wash  their  hands  oft,  eat  not,  holding  the  tradition  ^  of 
the  elders. 

4  And  when  ihey  come  from  the  market,  except  they 
wash,":  tfiey  g^t  f,Qt  ^nd  many  other  things  tliere  be, 
which  they  have  received  to  hold,  as  the  washing  of 
cups,  and  pots,  brazen  vessels,  and  of  tables. 

5  Then  the  Pharisees  and  scribes  asked  him,  Why 
walk  not  thy  disciples  according  to  the  tradition  of  the 
elders,  but  eat  bread  with  unwashen  hands  ? 


a  Matt.  15  :  1,  etc b  Gal.  1  :  14 ;  Col.  2  : 8,  32,  23 c  Job  9  :  30, : 


going  over  the  Sea  of  Galilee  (john6:i)  to  "a 
desert  place  belonging  to  the  city  called  Beth- 
saida"  (Luke9:io),  or  even,  in  general  terms,  as 
going  "to  Bethsaida,"  as  Alford's  reading  gives 
it.  On  the  various  readings  see  note  on  Luke 
9  :  10.  When  the  meal  was  ended,  and  the  mul- 
titude were  dismissed,  Christ  directs  his  disci- 
ples to  take  boat  and  "  go  away  to  the  other  (i.  e., 
the  western)  side  "  (ei.-  representing  the  final  end 
of  their  journey),  in  the  direction  of  Bethsaida 
{n^iiQ  representing  not  the  end,  but  the  direc- 
tion), which  would  lie  in  their  course  ;  where, 
after  the  multitude  had  departed,  Christ  pur- 
posed to  rejohi  them.  And  it  is  while  the  disci- 
ples are  rowing  against  the  wind,  which  prevail- 
ingly sweeps  down  upon  the  sea,  from  the 
Lebanon  range  on  the  north  through  the  valley 
of  the  Jordan,  that  Christ  comes  on  the  waves  to 
meet  them. 

55,56.  Comp.  Matt.  14  :  34-36,  note.  Observe 
that  the  people  "besought  him  that  they  might 
touch  "  his  garment,  an  incidental  evidence  that 
the  healing  was  afforded,  not  by  any  magic  in 
the  garmeut  itself,  but  b}'  the  will  of  Christ,  and 
was  so  recognized  by  the  people,  Comp.  notes 
on  Mark  5  r25-34. 


Oh.  7  :  1-123.  OF  EATING  WITH  UNWASHEN  HANDS. 
— Christ's  teaching  concerning  the  religion  op 
RITUALISM  :  ITS  WORSHIP  IS  VAIN  (vers.  6,  7),  its  origin 
IS  HUMAN  (ver.  8),  its  effect  is  the  displacement  of 
the  divine  law  Br  human  ceremonies  (vers.  9-13).— 
Christ's  teaching  concerning  purity:  it  is  inter- 
nal, not  external  (vers.  14-16.) 

This  discourse  is  recorded  only  by  Mark  and 
Matthew  (u :  i-ao).  The  former's  report  is  fullest ; 
but  the  timid  remonstrance  of  the  disciples,  and 
Christ's  reply,  are  peculiar  to  Matthew  (ch.  15 :  12-14, 
and  notes).  The  time  is  not  certain  ;  probably  the 
summer  of  a.  d.  39  (Andrews),  immediately  after 
the  sermon  at  Capernaum  (John,  ch.  e),  and  during 
the  missionary  circuit  briefly  described  in  Mark 
6  :  ,55,  .56  ;  Matt.  14  :  34-36.  If  so,  it  was  near 
the  close  of  Christ's  Galilean  ministry. 

1.  Coming  from  Jerusalem.  Probably 
sent  there,  formally  or  informally,  by  the  Sanhe- 
drim, to  investigate  the  character  and  mission 
of  Christ,  as  a  previous  delegation  had  been 
sent  to  attend  the  ministry  of  John  the  Baptist. 
See  John  1  :  19. 


2-5.  And  when  they  saw  some  of  his 
disciples.  Not  necessarily  here  any  of  the 
twelve,  but  probably  that  is  the  meaning. — JEat 
with  defiled  hands.  The  word  here  ren- 
dered defiled,  is  rendered  common  in  Acts  10  : 
14,  28,  and  unclean  in  Rom.  14  :  14. — That  is, 
with  unwashen  hands.  Not  with  dirty 
hands,  but  with  hands  which  had  not  been  sub- 
jected to  the  ceremonial  process  described  be- 
low.—  They  found  fault.  "The  Pharisee 
takes  more  pleasure  in  blaming  another  than 
in  amending  himself." — [Quemiel.) — For  the 
Pharisees  and  aJI  the  Jews,  i.  e.,  the  Ju- 
deans,  the  inhabitants  of  Judea,  the  southern 
province  of  the  Holy  Land,  where  the  influence 
of  the  ecclesiastics  was  very  considerably  greater 
than  in  Galilee.  —  Except  they  wash  their 
hands  oft.  There  is  some  uncertainty  as  to 
the  meaning  of  the  word  rendered  oft.  Some 
critics  give  the  rendering  of  our  English  version, 
others,  as  Alford,  render  it  "sedulously."  It 
is,  literally,  with  the  fid,  and  that  appears  to  me 
to  be  the  better  rendering.  It  is,  then,  a  refer- 
ence to  the  Rabbinical  rules,  which  are  said  to 
have  required  the  rubbing  of  the  open  palm  with 
the  closed  fist. — Eat  not,  holding  fast.  Not 
merely  holding  but  holding  firmly.  See  for 
analogous  use  of  the  same  word,  Col.  2  :  19; 
2  Thess.  2  :  1.5  ;  Heb.  4  :  14  ;  Rev.  2  :  13 ;  3  :  11. 
And  observe,  by  examining  these  references, 
what  the  Christian  should  hold  fast. — The  tra- 
di<'ion  of  the  elders.  Alford,  following  Meyer, 
renders  this  of  the  ancients,  and  Hebrews  11  : 1  is 
an  evidence  that  the  Greek  is  capable  of  this 
meaning.  But  the  original  {nQen^ivtifjOi:),  gen- 
erally signifies,  in  the  N.  T.,  a  certain  class  of 
officials,  partly  ecclesiastical,  partly  political. 
See  Matt.  16  :  21,  note.  That  it  is  used  in  this 
ecclesiastical  sense  here,  is  indicated  by  Light- 
foot's  quotations  from  the  Rabbinical  writings  : 
"The  words  of  the  elders  are  weightier  than  the 
words  of  the  prophets."  In  fact,  their  "words" 
were  traditions  derived  from  their  ancestors,  and 
exalted  above  Scripture,  as  at  a  later  day  the 
traditions  of  the  church  were  exalted  above 
Scripture  by  the  church  of  Rome. — And  com- 
ing from  the  market  except  they  plunge; 
literally  baptize.  The  Greek  word  here  is  not 
the  same  as  that  rendered  wash  in  the  previous 
verse.    Apparently,  in  the  ritual  of  the  Pharisees, 


32 


MARK. 


[Ch.  VII. 


6  He  answered  and  said  unto  them,  Well  hath  Esaias 
prophesied  >*  of  you  hypocrites,  as  it  is  written,  This 
people  honouretn  me  with  their  lips,  but  their  heart  is 
far  from  me. 

7  Howbeit,  in  vain  do  they  worship  me,  teaching /<)>• 
doctrines  the  commandments  of  men. 


8  For  laying^  aside  the  commandment  of  God,  ye 
hold  the  tradition  of  men,  as  the  washing  of  pots  and 
cups  :  and  many  other  such  like  things  ye  do. 

9  And  he  said  unto  them,  Full  well  ye  reject  the 
commandment  of  God,  that  ye  may  keep  your  own 
tradition. 


washing  by  the  pouring  on  of  water  sufficed  for 
those  who  remained  at  home,  while  the  immer- 
sion of  the  hands  in  water  was  required  for  those 
who  had  gone  abroad.  It  was  the  hands,  not 
the  whole  body,  nor  the  article  brought  from 
market,  that  was  required  to  be  washed. — And 
many  other  things  there  be  which  they 
have  received  to  hold,  as  the  washing 
(literally,  baptizing)  of  cups  and  pots  (or  meas- 
ures) and  brazen  vessels,  wooden  ones  were 
to  be  broken  if  unclean  (Lev.  15 :  12),  and  couches  ; 
not  tables,  but  the  couches  on  which  the  guests 

reclined  at  the  meal.     (See  Matt.  26  :  20,  note  and  illustration. ) 

It  is  hardly  credible  that  these  lounges  were  im- 
mersed ;  we  have,  therefore,  here  an  evidence 
that  the  Greek  word  rendered  in  the  N.  T.  bap- 
tism or  baptize,  does  not  in  the  N.  T.  usage 
always  signify  immersion.  The  ceremonial  clean- 
sing of  the  furniture  in  the  room  was  probably 
done  by  sprinkling ;  while  that  of  the  person 
appears  to  have  been  done  by  immersion. — Wliy 
walk  not  thy  disciples  according  to  the 
traditions  of  the  elders  ? — The  common  ques- 
tion of  ecclesiasticism  in  all  ages,  which  makes 
the  traditions  of  the  church,  not  the  law  of  God, 
the  standard  of  life. 
The  law  of  Moses  required  ceremonial  wash- 


MODERN  UAND-WASHING. 

ings :  (1)  nf  certain  sacred  persons,  as  the  priests 

at  their  consecration  (Exod.  40  :  12;  Lev.  8:6;  comp.  Num. 


8 ;  5-7, 21),  and  habitually  before  sacrificing  (Exod. 

30  :  18-21  ;  40  :  30-32 ;  Lev.  16  :  4,  2l)  ;  (2)  of  all  the  peo- 
ple on  certain  special  occasions,  as  the  leper  on 
being  pronounced  clean  of  his  leprosy  (Lev.  i4 : 8, 9), 
the  man  with  an  issue,  etc.  (Lev.  is :  6, 6,  etc.) ;  (3) 
as  a  testimony  to  innocence  (oeut.  21 : 1-9).  Analo- 
gous to  the  first  of  these  is  the  modern  practice 
by  the  priests  in  the  Romish  and  Greek  churches 
of  washing  the  hands  immediately  before  cele- 
brating mass ;  analogous  to  the  second  is  the  use 
of  holy  water  by  all  the  worshippers.  The  Mo- 
hammedan still  washes  five  times  a  day  that  he 
may  approach  God  acceptably  in  prayer.  Our 
illustration,  which  is  taken  from  actual  life, 
shows  the  practice  as  it  is  scrupulously  observed 
to  the  present  day  in  Palestine.  It  is  evident 
that  the  Jewish  requirements  were  partly  sani- 
tary ;  this  is  clearly  the  case  with  certain  of  the 
requirements  in  Lev.  ch.  15 ;  but  they  were  partly 
ceremonial.  The  Pharisees  converted  the  Mosaic 
ablutions  into  an  elaborate  and  burdensome 
ritual.  They  never  entered  their  houses  without 
washing,  lest  they  should  have  unknowingly, 
contracted  defilement  in  the  streets  ;  and  as  the 
hands  were  held  to  communicate  uncleanness 
to  the  food,  they  never  ate  without  a  previous 
ceremonial  washing  of  the  hands.  This  was 
required  to  be  done  in  a  prescribed  manner,  by 
plunging  them  three  times  up  to  the  wrists,  in 
running  water,  which  was  fresh,  and  had  done 
no  work.  Whether  water  was  ceremonially  fresh 
which  had  been  kept  so  by  the  intermixture  of 
vinegar  or  lemon-juice,  whether  it  had  done  no 
work  if  in  it  fish  had  been  bred  or  eggs  boiled, — 
these  were  serious  theological  problems.  Such 
a  ceremonialism  was  not  regarded  by  the  com- 
mon people,  who  were  content  simply  to  wash 
their  hands  for  the  purpose  of  actual  cleanli- 
ness, before  meals.  The  scribes  condemned  the 
disciples,  not  for  eating  literally  with  unwashen 
hands,  but  with  hands  which  had  not  been 
ceremonially  washed,  and  this  only  as  a  means  of 
condemning  Christ,  who,  as  a  religious  teacher, 
was  expected  to  require  the  ritualism  of  his 
day  from  his  immediate  followers.  "  Their 
wonder  was  that  Jesus  had  not  inculcated  this 
observance  on  his  followers,  and  not,  as  some 
have  fancied,  that  he  had  enjoined  them  to 
neglect  what  had  been  their  previous  practice." 
—(Kitto.) 
6.  Esaias.     Isaiah  ^9  :  13.     Observe  the  rest 


Ch.  VII.] 


MARK. 


3.3 


10  P"or  Moses  said,  Honour f  thy  father  and  thy 
mother ;  and,  Whoso  curseth  e  father  or  mother,  let  him 
die  the  death. 

11  But  ye  say,  If  a  man  shall  say  to  his  father  or 
mother,  It  is  Corban,''  that  is  to  sa)%  a  gift,  by  whatso- 
ever thou  mightest  be  profited  by  me  ;  lie  shall  he  free. 

11  And  ye  suffer  him  no  more  to  do  ought  for  his 
father  or  his  mother  ; 
:3  Making  the  word  of  God  of  none  effect  through 


your  tradition,  which  ye  have  delivered:   and  many 
such  like  things  do  ye. 

14  And  when  he  had  called  all  the  people  tinto  him., 
he  said  unto  them.  Hearken  unto  me,  every  one  of  you., 
and  understand : ' 

15  There  is  nothing  from  without  a  man  that,  enter- 
ing into  him,  can  defile  him  :  but  the  things  whicn  come 
out  of  him,  those  are  they  that  defile  the  man. 

16  If  any  J  man  have  ears  to  near,  let  him  hear. 


f  Eiod.  20:  12:  Deut.  5:  16. 


.g  Eiod.  21:17;  Lev.  20  :  9  ;  Prov.  20  :  20 h  Matt.  15:6;  23  :  18 i  Prov. 

8  :30....j  Matt.  11    ;  16. 


:  5 ;  Isa.  6:9;  Acts 


of  the  prophet's  description  of  the  formalists: 
"  Their  fear  toward  me  is  taught  by  the  precept 
of  men." 

7-9.  In  vain  do  they  worship  me.  Comp. 
Isaiah  1  :  10-15. — Teaching  as  doctrines  the 
commandments  of  men.  Not/o/-,  i.  e.,  in  lieu 
of  doctrines,  but  teaching  doctrines  which  are  of 
human  origin.— For  laying  aside  the  com- 
mandment of  God;  this  the  rigorous  ceremo- 
nialist  generally  does  ;  ye  hold  fast  the  tradi- 
tions of  men,  literally,  (he  things  ijiven  by  men. 
That  is,  a  tradition  of  men  which  is  handed  down 
from  father  to  son,  is  traceable  only  to  a  human 
author,  yet  is  cited  by  the  ecclesiastic  as  an 
authority,  as  though  it  came  from  God. — Excel- 
lently well.  The  language  is  that  of  bitter 
sarcasm. — Ye  displace  the  commandment 
of  God,  that  ye  may  observe  the  traditions 
of  men.  Liiterally,  keejj  close  walch  over ;  comp. 
Matt.  1.)  :  17,  note,  latter  clause.  On  the  whole 
passage,  comp.  Matt.  33  :  16-19 ;  and  Col.  2  :  18-33, 
and  observe  here,  (1)  the  nature  of  that  which 
Christ  reprobates,  the  employment  as  an  au- 
thority in  religion  of  systems  of  doctrine,  ethics 
or  ritual,  wliich  are  of  human  origin,  a  radical 
vice,  whether  the  system  be  a  Protestant  creed, 
a  Romish  ritual,  or  a  Jewish  ceremonial ;  (2)  the 
folly  of  all  religion  founded  on  such  human  au- 
thority ;  " /« iain  do  they  worship  me,"  because 
it  substitutes  allegiance  to  man  for  allegiance  to 
God  ;  (3)  the  effect  of  it,  the  displacement  of 
the  divine  laws  which  concern  the  heart-life,  by 
human  rules,  which  require  only  external  con- 
duct. An  unconscious  desire  to  be  rid  of  God's 
spiritual  law  is  the  true  secret  of  all  additions  to 
the  simple  religion  of  the  Bible.  What  follows 
is  an  illustration  taken  from  Jewish  casuistry, 
of  the  nature  and  effect  of  this  substitution  of 
human  for  divine  authority. 

10-12.  For  Moses  said.  In  Matthew  (is :  4), 
it  is,  "For  God  commanded."  "A  remarkable 
testimony  from  our  Lord  to  the  divine  origin  of 
the  Mosaic  law  ;  not  merely  of  the  Decalogue  as 
such,  for  the  second  commandment  quoted  is  not 
in  the  Decalogue." — (Alford.)  —  Honor  thy 
father  and  mother.  See  Exod.  30  :  13  ;  Deut, 
5  :  16. — And  whoso  curseth  father  or  mother 
let  him  die  the  death,  i.  e.,  let  him  be  put  to 
death,  literally.  Let  him  end  in  death.     The  quo- 


tation is  from  Exod.  21  :  17  ;  Lev.  20  :  9.— But 
ye  say.  The  quotation  which  follows  is  from 
the  Rabbinical  rules.  There  are  two  difiBculties 
in  its  interpretation :  (1)  Its  grammatical  con- 
struction ;  (2)  the  uncertainty  respecting  the  law 
to  which  it  refers.  As  to  its  grammatical  con- 
struction, our  translators  have  undoubtedly 
given  the  sense  correctly,  but  the  addition  of  the 
words  he  shall  be  free  is  not  grammatically  neces- 
sary, though  sanctioned  by  some  of  the  critics. 
The  true  meaning  of  the  passage  may  be  thus 
rendered.  If  a  man  shall  say  to  his  father  or 
mother,  That  by  which  thou  mightest  be  profited  by 
me  is  corban  (that  is,  a  gift,  ccmsecrated  to  God), 
ye  sitffer  him  no  more  to  do  aught  for  his  father  or 
mother.  So  in  the  parallel  passage  in  Matt.  15  ; 
5,  6,  the  verb  honor  not  his  father  or  his  mother 
is,  according  to  the  best  readings,  in  the  future, 
and  the  passage  reads,  "  Whosoever  shall  say  to 
his  father  or  his  mother,  Thai  by  which  thou  might- 
est have  been  profited  by  me  is  a  gift,  he  shall  not 
honor  his  father  or  his  mother.^''  For  different 
grammatical  readings,  see  Schaff's  Note  on  Matt. 
15  :  5,  6,  in  Lange  on  Mattheije.  As  to  the  Rabbini- 
cal law  to  which  it  refers,  the  facts  appear  to  have 
been  as  follows.  The  Mosaic  law  laid  down 
rules  for  vows  both  affirmative  and  negative. 
By  the  former,  persons,  animals,  and  property 
might  be  devoted  to  God  ;  by  the  latter,  persons 
interdicted  themselves,  or  were  interdicted  by 
their  parents,  from  the  use  of  certain  things, 
either    temporarily    or  permanently   (Lev.  ch.  27 ; 

Num.    ch.  30  :    Judges  13:7;    Acts  18  :  18  ;    21    :  23,   24).        On 

these  rules  the  rabbis  enlarged,  and  laid  down 
that  a  man  might  not  only  interdict  himself 
from  using  for  himself,  but  also  from  giving  to 
another  anythhig.  The  thing  thus  interdicted 
was  considered  as  corban,  that  is,  as  consecrated 
to  God,  yet  the  person  making  the  vow  might 
use  it  for  himself ;  his  vow  only  bound  him  not 
to  give  it  to  the  other.  So  far  was  this  doctrine 
carried,  that  the  contemptuous  or  angry  use  of 
the  language  of  a  vow  was  held  to  exempt  the 
person  making  it  from  his  obligations  of  assist- 
ance, so  that  a  child,  on  being  applied  to  for  aid 
by  his  parents,  might  even  contemptuously  re- 
ply. Let  it  be  corban  whatever  of  mine  might 
profit  you,  and  this  simple  expression  freed  him 
from  the  filial  obligation  of  supporting  his  par- 


MARK. 


[Ch.  VII. 


17  And  when''  he  was  entered  into  the  house  from 
tlie  people,  his  disciples  asked  him  concerning  the  par- 
able. 

18  And  he  saith  unto  them,  Are  ye  so  without  under- 
standing also  ?  Do  ye  not  perceive,  that  whatsoever 
thing  from  without  entereth  into  the  man,  it  cannot  de- 
file him  ; 

ig  Because  it  entereth  not  into  his  heart,  but'  into 
the  belly,  and  goeth  out  into  the  draught,  purging  all 
meats  ? 

20  And  he  said.  That  which  cometh  out  of  the  man, 
that  defileth  the  man. 

21  For  from '"  within,  out  of  the  heart  of  men,  pro- 
ceed evil  thoughts,  adulteries,  fornications,  murders, 

22  Thefts,  covetousness,  wickedness,  deceit,  lascivi- 
ousness,  an  evil  eye.  blasphemy,  pride,  foolishness : 

23  All  these  evil  things  come  from  within,  and  defile 
the  man. 

24  And  from"  thence  he  arose,  and  went  into  the 
borders  of  Tyre  and  Sidon,  and  entered  into  an  house, 
and  would  have  no  man  know  it :  but  he  °  could  not 
be  hid. 


25  For  a  certain  woman,  whose  young  daughter  had 
an  unclean  spirit,  heard  of  him,  and  came  and  fell  a* 
his  feet : 

26  The  woman  was  a  Greek,  a  Syrophenician  by  na- 
tion ;  and  she  besought  him  that  he  would  cast  forth 
the  devil  out  of  her  daughter. 

27  But  Jesus  said  unto  her,  Let  the  children  first  be 
filled  :  for  p  it  is  not  meet  to  take  the  children's  bread, 
and  to  cast  it  unto  the  dogs. 

28  And  she  answered  and  said  unto  him,  Yes,  Lord  : 
yet  thei  dogs  under  the  table  eat  of  the  children's 
crumbs. 

29  And  he  said  unto  her.  For''  this  saying  go  tLy 
way  ;  the  devil  is  gone  out  of  thy  daughter. 

30  And  when  she  was  come  to  her  hoise,  she  found 
the  devil  gone''  out,  and  her  daughter  laid  upon  the  bed. 

31  And  again,'  departing  from  the  coasts  of  Tyre  and 
Sidon,  he  came  unto  the  sea  of  Galilee,  through  the 
midst  of  the  coasts  of  Decapolis. 

32  And  they  bring  unto  him  one  that  was  deaf,  and 
had  an  impediment  in  his  speech ;  and  they  beseech 
him  to  put  ills  hand  upon  him. 


k  Matt.  15:  15,  etc....l  1  Cor.  «:  13.... m  Gon.  6  :  5  :  Ps.  U  :  1,  3  ;  53  :  1,  3  ;  Jer.  17  :9....n  Matt.  15:21,  etc....o  ch.  2:1.... 
p  Mail.  7  :  6;  10:  5,6.... q  Rom.  16  :8,  9;  Eplies.  2:  U'-14....r  Isa.  66  :  2....S  1  John  3:  8.... t  Matl.  15:  29,  etc. 


ents.  Such  casuistry  would  be  Incredible  were 
not  its  parallel  to  be  found  in  the  Jesuitical  casu- 
istry of  the  seventeenth  century. 

13.  Making  Hie  word  of  God  of  none 
effect  through  your  traditions.  The  con- 
ference began  by  an  accusation  of  illegal  teach- 
ing, brought  by  the  scribes  against  Christ ;  it 
ends  with  an  accusation  of  illegal  teaching, 
brought  by  Christ  against  the  scribes. 

14,  15.  And  when  he  had  called  all  the 
people.  The  previous  conference  was  with  the 
scribes  who  had  come  up  from  Jerusalem  for  the 
purpose  of  confounding  Christ  (ver.  i ;  Matt.  15 :  i\ 
The  teaching  that  follows  was  public. — There  is 
nothing  from  without  a  man  that  entering 
in  can  defile  him;  but,  etc.  This  verse  is  to 
be  interpreted  by  the  subject-matter  and  by  verses 
18  and  19.  Nothing  that  is  and  remains  external 
to  man,  and  enters  only  into  his  body,  not  into 
his  heart  to  become  a  part  of  his  character,  can 
defile.  The  Pharisees  feared  defilement  from 
their  food ;  it  is  of  this  defilement  our  Lord 
speaks.  Comp.  Matt.  15  :  11.  "  Not  that  which 
goeth  into  the  mouth.^^  But  underlying  this  is 
the  deeper  truth,  that  nothing  which  is  external 
to  character  can  defile  the  soul,  so  long  as  it  re- 
mains external,  does  not  become  incorporated  in 
the  character.  Evidently  this  verse  is  only  a 
brief  epitome  of  a  considerable  discourse. 

16.  See  Matt.  11  :  1.5,  note. 

17-19.  His  disciples  asked  him.  By  dis- 
ciples is  here  meant,  probably,  the  twelve.  Ac- 
cording to  Matthew,  Peter  was  the  spokesman. — 
Without  understandin*;,  i.  e.,  without  spirit- 
ual appreciation  of  the  truth.—  Because  itenter- 
eth  not  into  his  heart  That  which  is  from 
wit  liout  and  does  niter  Hie  heart  can  defile  a  man. 
—  <ioeth  out  into  the  draught,  cJeansini 
all  the  food.    Whatever  food  the  body  needs  it 


assimilates,  and  whatever  it  needs  is  not  unclean 
nor  defiling.  Whatever  it  does  not  need,  it,  by  a 
natural  process,  rejects  from  the  system.  Thus 
nature  provides  for  its  own  purification,  and  the 
laws  of  health  are  the  only  laws  of  cleanness  and 
uncleanness  which  the  Christian  need  recognize. 
In  this  declaration  is  the  germ  of  the  doctrine 
which  Paul  subsequently  expounded  more  fully 

(Rom.  14  :  2,  3,  14  ;    1  Cor.  ch.  s). 

20-23.  Observe  in  these  verses,  (1)  that  the 
defilement  which  Christ  recognizes  is  one  of  the 
soul,  and  consists,  therefore,  of  something  in 
the  heart,  not  foreign  to  it ;  (2)  that  all  the  vices 
here  catalogued  and  described  as  evil  thoughts, 
the  evil  even  of  adultery,  murder  and  theft,  lie 
primarily  and  chiefly  in  the  thought,  only  second- 
arily in  the  outward  act  and  its  visible  effects ; 
(3)  that  Christ  refutes  the  idea,  sometimes  ex- 
pressed, that  if  there  is  evil  in  a  man  he  had 
better  let  it  out  in  expression  rather  than  keep  it 
in  ;  our  Lord  declares  that  the  coming  out  itself 
defiles.  The  "  evil  eye  "  is  not  merely,  as  Lange, 
an  "envious  eye,"  but  an  eye  which  is  apt,  in 
any  form,  to  evil,  the  eye  here  standing  for  the 
desires  which  look  through  it  and  are  inflamed 
by  it.  Comp.  Prov.  28  :  22';  Matt.  6  :  22,  23  ; 
18  :  9  ;  20  :  15  ;  1  John  2  :  10. 

23.  To  this  verse  Matthew  makes  the  significant 
addition:  "But  to  eat  with  unwashen  hands," 
i.  e.,  with  hands  not  subjected  to  a  ceremonial 
washing,  "defileth  not  a  man." 

24-30.  The  Syroph(ENICIan  woman.  Pecu- 
liar to  Matthew  (\!>  -.  21-28)  and  Mark.  See  notes  on 
Matthew,  whose  account  is  fullest.  Observe  in 
A'ersc  21  here  the  incidental  evidence  of  Christ's 
extended  fame  and  wide  popularity  among  the 
common  people. 

Ch.  7  ;  31-37.  HE.ALIM;  OF  THE  DEAF  AND  DUMP.- 
Christ's  uission  :   to  orvE  power  to  receive  and 


Ch.  VII.] 


MARK. 


oo 


33  And  he  took  him  aside  from  the  multitude,  and  put 
his  ringers  into  his  ears,  and  he"  spit,  and  touched  his 
tongue  ; 

34  And  looking  "  up  to  heaven,  he  "^  sighed,  and  saith 
unto  him,  Ephphatha,  that  is,  Be  opened. 

35  And  straightway  "  his  ears  were  opened,  and  the 
string  of  his  tongue  was  loosed,  and  he  spake  plain. 


36  And  he  charged  them  that  they  should  tell  no 
man :  but  the  more  he  charged  them,  so  much  the 
more  a  great  deal  they  published  ii  : 

37  And  were  beyond  measure  astonished,  saying,^ 
He  hath  done  all  things  well:  he  maketli''  both  the 
deaf  to  hear,  and  the  dumb  to  speak. 


Matt.  8  :  3,  15 y  Ps.  139  :  14:  Acts  14  :  11. 


POWER  TO  PROCLAIM  THE  TRUTH. — AN  ILLUSTRATION 
OP  HIS  METHOD  OF  AWAKENING  FAITH  IN  THOSE  BE- 
YOND THE  REACH  OP  HIS  SPOKEN  WORD. 

Peculiar  to  Mark.  It  is  one  of  the  miracles 
described  in  general  terms  by  Matt.  15  :  30,  31. 
The  chronological  order  is  the  same  in  both  Gos- 
pels; the  miracle  belongs  to  Christ's  period  of 
retirement,  subsequent  to  the  close  of  his  public 
ministry  in  Galilee,  and  before  his  going  up  to 
Jerusalem,  i.  e.,  between  John,  chaps.  6  and  7. 

31.  Tyre  and  Sidon.  See  Matt.  11  :  21, 
note.— He  came  through  the  midst  of  the 
territory  of  Decapolis.  Matt.  4  :  35,  note. 
Probably  Christ  made  a  detour  round  the  north- 
em  shore  of  the  Lake  of  Galilee  (see  map,  p.  340), 
coming  thus  into  the  region  of  the  sea,  but  still 
keeping  in  retirement  by  remaining  in  heathen 
territory.  That  the  word  here  rendered  coast  is 
equivalent  to  territory  see  Matt.  2  :  16  ;  4  :  13 ; 
8  :  34,  etc. — They  bring  unto  him,  i.  e.,  the 
people  bring;  one  that  was  deaf  and  had 
an  impediment  in  his  speech.  Literally,  a 
dumb  at  immerer.  That  he  could  speak,  but  not 
plainly,  is  indicated  by  the  effect  of  his  cure, 
"he  could  speak  plain  "  (ver.  35). 

33,  34.  He  took  him  aside.  As  he  did 
subsequently  the  blind  man  (ch.  8 :  23),  becauss  he 
was  seeking  retirement  with  his  disciples,  and 
wished  to  avoid  publicity.  The  indications  that 
his  public  ministry  in  Galilee  was  at  an  end,  and 
that  he  sought  retirement  with  his  apostles  for 
rest  and  private  instruction,  are  repeated  con- 
tinually in  this  portion  of  his  life.  See  ver.  24, 
ch.  8 :  27  and  Matt.  15  :  29-39,  note,  p.  195,  and 
ref.  there.  But  Trench's  remark  on  our  Lord's 
course  here  is  suggestive.  "The  Lord  does  now 
oftentimes  lead  a  soul  apart,  sets  it  in  the  soli- 
tude of  a  sick-chamber,  or  in  loneliness  of  spirit, 
or  takes  away  from  it  earthly  companions  and 
friends,  when  he  would  speak  with  it  and  heal 
it." — And  put  his  fingers  into  his  ears,  and 
having  spit,  i.  e.,  probably,  touched  his  finger 
with  spittle,  he  touched  his  tongue,  i.  e.,  the 
dumb  man's  tongue.  I  can  only  understand  this 
by  supposing  it  was  a  chosen  means  of  communi- 
cating with  the  dumb  man,  and  by  sympathy 
through  the  touch  awakening  his  faith.  For  all 
other  media  of  communication  were  closed  ex- 
cept that  of  touch,  unless  we  suppose  the  man 
able  to  read  writing  and  Christ  provided  with 
implements  of  writing,  neither  of  which  is  prob- 


able. It  was  an  appeal  to  the  man's  trust,  like 
that  made  in  other  cases  by  a  v/ord,  and  re- 
quired of  the  man  at  least  a  tacit  obedience,  as  a 
requisite  to  the  cure. — And  sighed.  Possibly 
this  expresses  the  idea  of  an  inarticulate  prayer, 
as  Robinson  interprets  it  {Bob,  Lex.,  oytvu^uj) ; 
more  probably  it  is  an  expression  of  Christ's 
deep-felt  sympathy  with  the  suffering  of  sin- 
stricken  humanity,  as  in  the  parallel  case  at  the 
resurrection  of  Lazarus  (joUn  11 :  33-35). — And  said 
unto  him,  Ephphatha.  An  Aramaic  expres- 
sion.    See  note  on  Mark  5  :  41 . 

35.  And  straightAvay.  Immediately. — 
His  hearing,  not  his  ears  ;  the  word  is  differ- 
ent from  that  rendered  ears  in  verse  33  (it  is 
uxoi'i,  not  ovc),  and  the  language  implies  a  deep- 
seated  difficulty. — Was  opened;  and  the 
string  of  his  tongue,  the  hinderance,  whatever 
it  was,  which  before  prevented  his  speaking 
plainly. — Was  loosed.  Evidently  the  imper- 
fection in  utterance  was  not  merely  a  conse- 
quence of  loss  of  hearing,  but  there  was  a  physi- 
cal diflaculty  with  the  organs  of  speech. — And 
he  spake  plain.  Impliedly,  both  here  and  in 
verse  32,  he  could  speak  before,  but  not  so  as  to 
be  easily  understood. 

36.  Comp.  Matt.  8  :  4,  note.  Here  there  was 
special  reason  for  the  prohibition  in  that  Christ 
was  seeking  to  avoid  the  public  and  to  secure 
quiet  conference  with  his  apostles.  See  verse 
33,  note. 

37.  He  hath  done  all  things  well.  Comp. 
Gen.  1  :  31.  "  This  work  was  properly  and  wor- 
thily compared  with  that  first  one  of  creation — it 
was  the  same  Beneficence  which  prompted  and 
the  same  Power  that  wrought  it." — iAifo7-d.) — 
He  maketh  both  the  deaf  to  hear  and  the 
dumb  to  speak.  Spiritually  this  characterizes 
Christ's  ministry,  for  still  he  opens  the  ears  of 
those  deaf  to  spiritual  truth,  so  that  hearing  they 
hear  and  do  understand,  and  unstops  the  tongue 
of  silent  disciples,  and  teaches  them  to  speak  his 
praise.  Comp.  Isaiah  35  :  5  ;  Matt.  13  :  16.  See 
also  1  Cor.  2  :  10,  14-16. 

Ch.  8  :  1-10.  The  Feeding  of  the  Four 
Thousand.  This  miracle  is  recounted  only  here 
and  in  Matt.  15  :  32-38.  It  is  not  to  be  confounded 
with  the  feeding  of  the  five  thousand,  described 

by  all  four  Evangelists  (Matt.  14  :  13-21  ;  Mark  6  :  32-M ; 
Luke  9  :  10-17:    John  6  :  1-14).        "  Evcry    clrCUmstanCC 

which  can  vary,  does  vary,  in  the  two  accounts. 


3G 


MAEK. 


[Ch.  VIII. 


CHAPTER  VIII. 

IN  those ^  days  the  multitude  being  very  great,  and 
having  nothing  to  eat,  Jesus  called  his  disciples  unio 
him.  and  saith  unto  them, 

2  I  have  compassion  i"  on  the  multitude,  because  they 
have  now  been  with  me  three  days,  and  have  nothing 
to  eat : 


3  And  if  I  send  them  away  fasting  to  their  own 
houses,  they  will  faint  by  the  way :  for  divers  of  them 
came  from  far. 

4  And  his  disciples  answered  Mm,  From  whence"^ 
can  a  man  satisfy  these  men  with  bread  here  in  the  wil- 
derness ? 

5  And  he  asked  them,  How  many  loaves  have  ye  ? 
And  they  said,  Seven. 


a  Matt.  15  :  32,  etc.  ...  b  Ps.  145  :  8,  15  ;  Hcb.  5:2 c  ch.  6  :  S6,  37,  etc. 


The  situation  in  the  wilderness,  the  kind  of  food 
at  hand,  the  blessing  and  breaking  and  distribut- 
ing by  means  of  the  disciples,  tliese  are  common 
to  the  two  accounts,  and  were  likely  to  be  so ; 
but  here  the  matter  is  introduced  by  the  Lord 
himself,  with  an  expression  of  pity  for  the  mul- 
titude who  had  continued  with  him  three  days ; 
here,  also,  the  provision  is  greater,  the  numbers 
are  less  than  on  the  former  occasion." — {^Alford.) 
What  is  conclusive  on  this  question,  however,  is 
our  Lord's  reference  to  both  miracles  (Matt,  le :  9,  lo), 
which,  as  Alford  justly  says,  "must  have  been 
forged  if  the  two  are  identical;"  and  his  dis- 
crimination there  between  the  traveling  baskets 
employed  on  the  one  occasion,  and  the  grain 
baskets  on  the  other, — a  discrimination  which 
tallies  exactly  with  the  language  of  tlie  two 
narratives.  In  all  four  accounts  of  the  first  mir- 
acle the  baskets  used  in  gathering  up  the  frag- 
ments are  designated  in  the  original  by  the  word 
cophinuH  (ziJc/Kioc),  "traveling  basket,"  while  in 
both  the  Evangelists  the  baskets  used  on  the 
occasion  of  the  feeding  of  the  four  thousand  are 
designated  by  the  word  aporia  {anviUg)^  grain 
basket.  This  distinction  is  recognized  by  Christ 
in  his  subsequent  recall  of  the  two  miracles. 
See  Matt.  10  :  9,  10,  note,  where  illustrations  of 
the  two  kinds  of  baskets  are  given.  Unfortu- 
nately, there  is  nothing  in  our  English  version  to 
indicate  this  difference.  The  only  reason  for 
imagining  the  two  miracles  to  be  identical,  is  the 
seemingly  sin'j,'ular  fact  that  the  disciples,  after 
witnessing  the  feeding  of  the  five  thousand, 
should  be  perplexed  what  to  do  for  the  provision 
of  the  four  thousand.  But,  (1)  the  disciples  did 
not  on  this  occasion,  as  on  the  other,  propose  to 
send  the  jjcople  away  (Matt.  i4:i5),  though  now 
three  and  then  but  one  day  had  passed ;  they 
waited  for  Christ  to  do  as  he  would ;  (3)  their 
question  here  (vcr.  4)  hardly  indicates  a  doubt ;  it 
is  elicited  by  Christ's  previous  question,  and  is 
such  as  they  might  readily  have  proposed,  if 
they  wished  merely  to  leave  all  to  Christ  without 
suggesting,  as  they  never  did  throughout  all  his 
ministry,  the  performance  of  a  miracle ;  (3) 
even  if  the  facts  showed  a  failure  to  believe  and 
trust  in  divine  power,  similar  instances  are 
common  in  Scripture  history,  and,  unhappily, 
not  rare  in  the  Christian  experience  of  the  disci- 
ples of  to-day.     Comp,  Exod.  16  :  13  with  Numb. 


11  :  31,  33,  and  Exod,  17  :  1-7,  foUowing  the 
passage  of  Israel  through  the  middle  of  the  Ked 
Sea.  With  the  account  of  this  miracle  should 
be  carefully  compared  that  of  the  feeding  of  the 
five  thousand.  The  spiritual  significance  of  the 
two  is  the  same  ;  and  for  that  the  reader  is  re- 
ferred to  the  notes  on  John,  ch.  C,  especially 
verses  l-ll. 

1,2.  Ill  those  days.  The  time  is  apparently 
durmg  Christ's  period  of  retirement,  after  his 
withdrawal  from  Galilee  as  indicated  by  Matt. 
15  :  31 ;  the  place,  the  high  table-land  east  of  the 
Sea  of  Galilee  (Matt.  15 :  29  with  Mark  7 :  31),  in  the  terri- 
tory of  Decapolis,  which  was  occupied  largely  by 
a  Roman  population.  This  ministry  of  feeding 
does  not  then  belong  properly  to  Christ's  Galilean 
ministry.  The  former  feeding  was  on  the  nor- 
thern coast  of  the  Sea  of  Galilee,  among  the  Jews ; 
this  one  was  among  the  heathen. — Nothing 
to  eat.  Not  to  be  taken  literally ;  for  this  would 
imply,  either  a  three-days'  fast,  or  a  singularly 
improvident  consumption  of  their  provisions. 
They  had  with  them  no  adequate  supply  for  tlieir 
wants.  In  the  East,  meat  is  used  much  less 
than  with  us.  Milk,  fruits,  and  various  prepara- 
tions of  bread  are  staple  articles  of  diet.  Three 
days'  sojourn  in  the  wilderness  would  not,  there- 
fore, require  with  them  so  great  preparation  as 
with  us.  And  the  wilderness  (ver.  4)was  not  a 
true  desert,  but  a  country  district,  remote  from 
towns,  and  consequently  from  habitations,  since, 
on  account  of  wild  beasts  and  robbers,  the  people 
lived  almost  wholly  in  towns  and  villages. 

3-5.  From  afar.  Comp  Matt.  4  :  35,  note. 
— Bread — Loaves.  The  bread  of  the  East  is 
baked  in  thin  round  cakes  or  sheets,  like  our 
crackers  in  form.  They  were  often  baked  by 
spreading  the  dough,  when  prepared,  on  stones 
previously  heated,  or  throwing  it  on  to  the  heated 
embers  itself,  or  placing  it  between  layers  of 
dung,  which  burns  slowly,  and  is  therefore  es- 
pecially adapted  to  the  purpose.  Dr.  Robinson 
(Biblical  Researches,  II,  496)  describes  such  a 
baking :  "  They  had  brought  along  some  flour,  or 
rather  meal,  of  wheat  and  barley  filled  with  chaff, 
of  which  they  now  kneaded  a  round,  flat  cake 
of  some  thickness.  This  they  threw  into  the 
ashes  and  coals  of  a  fire  they  had  kindled,  and 
after  due  time  brought  out  a  loaf  of  bread  as 
black  on  the  outside  as  the  coals  themselves,  and 


Ch.  VIIL] 


MARK. 


37 


6  And  he  commanded  the  people  to  sit  down  on  the 
ground ;  and  he  took  the  seven  loaves,  and  gave  thanks, 
and  brake,  and  gave  to  his  disciples  to  set  before  them  ; 
and  they  did  set  tliem  before  the  people. 

7  And  they  had  a  few  small  tishes :  and  he  blessed,'' 
and  commanded  to  set  them  also  before  thtm. 


8  So  they  did  eat,  and  were «  filled :  and  they '  took 
up  of  the  broken  meat  that  was  lett  seven  baskets. 

9  And  they  that  had  eaten  were  about  tour  thousand : 
and  he  sent  them  away. 

10  And  straightway  e  he  entered  into  a  ship  with  his 
disciples,  and  came  into  the  parts  of  Dalmanutha. 


d  Matt.  14  :  19 e  Ps.  107  :  5,  6  ;  145  :  16 f  1  Kings  17  :  14-16  ;  2  Kings  4:2-7, 42-44 g  Matt.  15  : 


not  much  whiter  within."  Comp.  note  on  John 
0  :  9.  The  accompanying  illustration  represents 
some  loaves  as  they  were  discovered  in  a  baker's 
shop  at  Pompeii ;  they  are  about  eight  inches  in 
diameter,  and  in  shape  and  size  resemble  those 


LOAVES   OF   BREAD. 

then  in  use  among  the  Jews.  Besides  the  loaves 
the  disciples  had  "a  few  small  fishes"  (pcrse?). 
Fish,  both  fresh  and  salt,  appear  to  have  been  a 
common  article  of  food,  especially  about  the 
Sea  of  Galilee. 

6-9.  Gave  thanks  and 
brake.  Christ's  practice 
of    giving    thanks   before 

meal    (comp.  6  :  41  ;    14  :  22  ;  Luke 

24  :  30)  is  a  precedent  for 
the  modern  custom  of 
asking  a  blessing  at  meal 
thne. — And  gave  to  his 
disciples  to  set  before 
them.  A  symbol  of  the 
truth  that  only  as  Christ's 
ministers  receive  the  truth 
from  Christ  can  they  dis- 
tribute the  truth  to  the 
people.  For  Christ,  by  his 
sermon  after  the  previous 
feeding  (john,ch.  e),  makes  of 
the  miracle  an  enacted 
parable. — So  they  did 
eat  and  were  filled, 
«.  e.,  satisfied.  Observe 
the  simplicity  of  the  nar- 
rative ;  seven  loaves  and  a 
few  small  fishes  blessed  by 
Christ,  and  four  thousand 
people  adequately  fed  by 
them — of  these  two  facts 
the  narrators  are  sure,  for 
they  were  eye-witnesses ; 
the  reader  is  left  to  draw 
his     own      conclusions.  — 

—Seven  baskets.     See  Prel.  Note  above,  and 

note  on  Matt.  18  : 9, 10,  for  illustration  of  baskets. 

10.  Into  the  parts  of  Dalmanutha.    Matt. 


15  :  39  says  Magdala,  or,  according  to  the  better 
reading,  Magadan.  The  exact  location  is  uncer- 
tain ;  it  appears  from  the  narrative  to  have  been 
on  the  western  coast  of  the  sea,  though  it  is  not 
necessarily  implied  that  Jesus  crossed  the  sea. 
Both  Matthew  (is :  39)  and  Mark  here  use  indefinite 
language,  one  saying  he  "  came  into  the  coasts  of 
Magdala,"  the  other  that  he  came  "into  the  parts 
of  Dalmanutha."  He  may  therefore  have  landed 
at  a  point  near  two  towns  which  were  adjacent ; 
and  this  is  the  ordinary  view.  The  map,  p.  342, 
shows  the  general  location.  Dr.  Howard  Crosby, 
however,  has  suggested  the  not  improbable  con- 
jecture that  the  two  may  be  identified.  A  private 
note  to  me  thus  states  this  conjecture  :  "One  of 
the  Levitical  cities  of  Naphtali  was  Kartan  (josh. 
21 :  32),  apparently  in  the  southern  part  of  Naph- 


TOWER   OF    TIBERIAS. 

tali.  Kartan  is  not  mentioned  in  Josh.  19  :  35-^J8, 
as  so  prominent  a  Levitical  city  would  naturally 
be.      The  other   Levitical    cities,    Kedesh   and 


38 


MARK. 


[Ch.  VIIL 


11  And  the  Pharisees'"  came  forth,  and  began  to 
question  with  him,  seeking  of  him  a  sign  from  heaven, 
tempting  him. 

12  And  he  sighed  deeply  in  his  spirit,  and  saith.  Why 
doth  this  generation  seek  after  a  sign  ?  verily  I  say  unto 
you.  There  shall  no  sign  be  given  unto  this  genera- 
tion. 

13  And  he  left  them,  and  entering  into  the  ship  again 
departed  to  the  other  side. 

14  Now  the  disciples  had  forgotten  to  take  bread, 
neithtr  had  they  in  the  ship  with  them  more  than  one 
loaf 

15  And  he  charged  them,  saying.  Take  heed,  be- 
ware '  of  the  leaven  J  of  the  Pharisees,  and  ^y  the  leaven 
of  Herod. 

16  And  they  reasoned  among  themselves,  saying,  It 
is  because  we  have  no  bread. 

17  And  when  Jesus  knew  it,  he  saith  unto  them, 
Why  reason  ye,  because  ye  have  no  bread  ?  perceive  "^ 
ye  not  yet,  neither  understand?  have  ye  your  heart' 
yet  hardened  ? 


18  Having  eyes,™  see  ye  not?  and  having  ears,  hear 
ye  not  ?  and  do  ye  not  remember  ? " 

19  When  I  brake  the  five  loaves  °  among  five  thou  - 
sand,  how  many  baskets  full  of  fragments  took  ye  up? 
They  say  unto  him.  Twelve. 

20  And  when  the  seven?  among  four  thousand,  how 
many  baskets  full  of  fragments  took  ye  up  ?  And  they 
said.  Seven. 

21  And  he  said  unto  them.  How  is  it  that  ye  do  not 
understand  ? 

22  And  he  cometh  to  Bethsaida :  and  they  bring  a 
blind  man  unto  him.  and  besought  him  to  touch  him."> 

23  And  he  took  the  blind  man  by  the  hand,  and  led 
him  out  of  the  town;  and  when  he  had  spif  on  his 
eyes,  and  put  his  hands  upon  him,  he  asked  him  if  he 
saw  ought. 

24  And  he  looked  up,  and  said,  I*  see  men  as  trees, 
walking. 

25  After  that  he  put  Ais  hands  again  upon  his  eyes, 
and  made  him  look  up :  and  he  was  restored,  and  saw ' 
every  man  clearly. 


h  M.att.  12  :  38  ;   16  :  1,  eti-.  ;  John  6  :  30. ...i  Prov.  19  :  27  ;  Lulte  12  :  l..,.j  Exod.  12  :  'JO  ;  Lev.  2:11;   1  Cor.  6  :  6-8. ..  .k  ch.  6  :  62. 

I  .h.  3  :  6  ;   16  :  14 m  Isii.  44  :  18 n  2  Pet.   I   :  12 o  ch.  6  :  38,  44  ;    Man.  14  :  17-21  ;    Luke  9  :  12-17  ;   John  6  :  5-13 r  > 

1-9;    Matt.  15  :  34-38 q  Isn.  35  :  6,  6  j    Matt.  11   ;  5 r  ch.  7  :  33 s  Judges  9  :  36;    Isa.  29  :  IS  ;    1  Cor.  13  :  11,  12 t  Pi 

4  :  18  ;  Isa.  32  :  3 ;   1  Pet.  2  :  9. 


Hammath,  are,  Migdal-el  (josh.  19  -.  ss)  I  there- 
fore conjecture  to  be  Kartan.  If  so,  it  would  be 
naturally  called  Migdal-Manutba  {Ilebrcw,  Mig- 
dal-Menath),  'tower  of  tbe  portion,'  i.  e.,  the 
Levitical  portion."  From  this  compound  name 
might  easily  come  the  two  names  Magdala  and 
Dalmanutha,  the  former  being  the  original  name, 
Migdal-el ;  the  latter,  an  abbreviation  of  the  ful- 
ler name  Migdal-Manutha.  It  is  true  thut  the 
supposed  site  of  Magdala  is  a  little  south  of  the 
supposed  boundary  of  Naphtali ;  but  neither  can 
be  fixed  with  sufficient  certainty  to  make  this 
conclusive.  It  would  appear  not  improbable 
that  sites  often  received  their  name,  as  in  the 
case  of  Magdala,  from  a  tower  in  connection  with 
them.  The  accompanying  cut  shows  the  ruins 
of  an  ancient  tower  at  Tiberias.  The  reader  is 
looking  north  ;  before  him  is  the  Sea  of  Galilee  ; 
Mt.  Hermon  is  in  the  distance  ;  to  the  left,  hid- 
den behind  the  town,  is  the  site  of  Magdala  or 
Dalmanutha,  which  means  tower. 

11-13.  Request  of  a  Sign  from  Heaven. 
See  notes  on  Matt.  IG  :  1-A.  The  statement  here, 
"He  sighed  deeply  in  his  spirit,"  is  peculiar  to 
Mark,  and  is  a  touching  testimony  to  the  pity  of 
Christ,  which  embraced  even  such  captious  and 
cavilling  spirits  as  these  Pharisees.  His  depart- 
ure again  so  soon  to  the  eastern  shore  of  the  lake 
is  one  of  the  many  indications  that  he  considered 
his  public  ministry  ended,  and  was  seeking  re- 
tirement.    See  Matt.  1.5  :  29-39,  note. 

1 1-21.  Warning  against  the  Leaven  of 
THE  Pharisees  and  of  Herod.  Matt.  IG  :  .5-12, 
notes.  There  are  some  graphic  touches  here  not 
in  Matthew,  as  the  statement  that  they  had  but 
one  loaf  (vcr.  i4),  the  additional  reproof  (ver.  is), 
and  the  reference  to  the  two  miracles  of  feeding, 
given  here  more  at  length  (ver.  19-21).  According 
to  Matthew,  Christ's  warning  was  against  the 
leaven  of   the    Pharisees    and    the    Sadducees. 


Matthew  adds   the   disciples'  understanding  of 
Christ's  admonition  (Matt,  le :  12). 

Oh.  8  :  22-2(1.     CURE  OF  A  BLIND  MAN.— Grace  is 

SOMETIMES  GEADtJAX. 

This  miracle  is  recorded  only  by  Mark.  It  is 
peculiar  in  that  it  represents,  more  distinctly 
than  any  other  miracle,  a  gradual  cure,  and  its 
successive  stages.  There  is  no  reason  to  doubt 
that  the  chronology  is  correctly  indicated  by 
Mark,  i.  e.,  that  it  occurred  after  the  close  of 
Christ's  public  GalUean  ministry,  and  during  his 
period  of  retirement. 

23.  And  they  came  to  Bethsaida.  This 
is  the  better  reading.  Bethsaida  was  a  town  on 
the  northern  shore  of  the  sea  of  Galilee,  at  the 
entrance  of  the  river  Jordan  into  the  lake.  See 
Mark  G  :  4.5,  note. — And  they  brin^  a  blind 
man  unto  him.  The  peoi^le,  not  the  disciples, 
brought  him. 

23.  And  taking  the  hand  of  the  blind 
man,  he  led  him  out  of  the  town.  Rather, 
village  (y.omii).  Bethsaida  {house  of  fish)  was  ori- 
ginally a  iishing  village.  The  tetrarch  Philip 
enlarged  it,  raised  it  to  the  dignity  of  a  town, 
and  gave  it  the  name  of  Julias.  This  part  of  the 
town  was  on  the  eastern  bank  of  the  Jordan,  the 
original  fishing  hamlet  was  on  the  western  bank. 
The  language  here  implies  that  Christ  was  in  the 
fisherman's  part  of  the  town,  the  unwalled  vil- 
lage. Observe  that  Christ  personally  leads  the 
blind  man,  a  mark  of  tenderness  and  condescen- 
sion, and  that  the  blind  man  entrusts  himself, 
apparently  unquestioningly,  to  the  leading  of  this 
stranger,  a  mark  of  his  confidence  in  Christ,  and 
a  touching  illustration  of  that  peculiar  attractive 
power  which  Christ  exercised  over  all  men  by 
his  personal  presence. — A  nd  when  he  had  spif 
on  his  eyes*  Spittle  was  regarded  as  medicinal 
by  the  ancients.     Why  Christ  used  it  here  is  not 


Cii.  IX.] 


MxVRK. 


no 


26  And  he  sent  him  away  to  his  house,  saying,  Nei- 
ther go  into  the  town,  nor  tell  zi  to  any  in  the  town. 

27  And  Jesus"  went  out,  and  his  disciples,  into  the 
towns  of  Caesarea  Philippi :  and  by  the  way  he  asked 
his  disciples,  saying  unto  them,  Whom  do  men  say  that 
I  am? 

28  And  they  answered,  John' the  Baptist:  but  some 
say,  Eiias  •  and  others,  One  of  the  prophets. 

29  And  he  saith  unto  them,  But  whom  say  ye  that  I 
am  ?  And  Peter  answereth  and  saith  unto  him.  Thou  " 
art  the  Christ. 

30  And  he  charged  them  that  they  should  tell  no  man 
of  him. 

31  And  he  began  to  teach  them,  that  the  Son  of  man 
must  suffer  many  things,  and  be  rejected  of  the  elders, 
and  o/the  chief  priests,  and  scribes,  and  be  killed,  and 
after  three  days  rise  again. 

32  And  he  spake  that  saying  openly.  And  Peter 
took  him,  and  began  to  rebuke  him. 

33  But  when  he  had  turned  about  and  looked  on  his 
disciples,  he  rebuked  "  Peter,  saying.  Get  thee  behind 
me,  Satan :  y  for  thou  savourest  not  the  things  that  be 
of  God,  but  the  things  that  be  of  men. 


34  And  when  he  had  called  the  people  unia  him  with 
his  disciples  also,  he  said  unto  them,  Whosoever^  will 
come  after  me,  let  him  deny  himself,  and  take  up  Ips 
cross,  and  follow  me. 

35  For*  whosoever  will  save  his  life  shall  lose  it;  but 
whosoever  shall  lose  his  life  for  my  sake  and  the  go  s- 
pel's,  the  same  shall  save  it. 

36  For  what  shall  it  profit  a  man  if  he  shall  gain  tl  is 
whole  world,  and  lose  his  own  soul  ? 

37  Or  what  shall  a  man  give  in  exchange  for  his  soul  ? 

38  Whosoever"  therefore  shall  be  ashamed  of  mi:, 
and  of  my  words,  in  this  adulterous  and  sinful  genenl- 
tion,  of  him  also  shall  the  Son  of  man  be  ashamed,  when 
he  cometh  in  the  glory  of  his  Father,  with  the  holy 
angels. 

CHAPTER  IX. 

AND  he  said  unto  them.  Verily <•  I  say  unto  yoi;, 
That  there  be  some  of  them  that  stand  here,  whi-;h 
shall  nof  taste  of  death,  till  they  have  seen  the  king- 
dom of  God  come  with  po\ver. 
2  And  •=  after  six  days  Jesus  taketh  ivith  him  Petei 


IS 


Matt.  16  •  l:i,  etc.  ;  Luke  9  :  18,  etc v  Matt.  14  :  2 >v  John  1  :  41-19  ;   6  :  69  ;  11  :  27  ,■   Act'*  8  :  37  ;    1  John  5  •  1         x  Rev 

. . .  .y  1  Cor.  6  :  5. . .  .z  M.itt.  10  :  08  ;  16  :  i?4  ;  Luke  9  :  53  ;  14  :  27  ;  TiaH  2  :  l->. . .  .a  Eslher  4  :  14  ;  Mntt.  10  :  :»  ;  16  :  25  •  Lul. 
9  :  24  ;  17  :  33  ;  John  12  :  25  ;  2  Tim.  2  :  11  ;  4  :  6,  8  ;  Rev.  2  :  10  ;  7  :  14-17.... b  Luke  12  :  9  ;  2  Tim.  1  :  8....C  Matt.  16  :  28-  Luk 
9  :  27 d  John  8  :  62  ;   Heb.  2  :  9 e  Matt.  17  :  1,  etc.  ;    Luke  9  :  28,  etc.  ' 


clear.  Perhaps  as  the  readiest  means  of  strength- 
ening the  faith  of  the  blind  man  (see  Mark  7 :  33, 
34,  note) ;  perhaps  (this  I  am  inclined  to  think  the 
true  explanation)  to  make  as  little  impression 
with  the  miracle  as  possible,  because  he  was 
now  seeking  retirement,  and  wished  to  avoid  the 
throng  and  publicity  which  miracles  always 
brought  upon  him. 

21,  25.  And  he  looked  up.  In  order  to 
m.ike  a  trial  of  his  eyes. — And  said,  I  see 
men ;  for  (things)  like  trees  I  see,  walking. 
This  is  the  literal  rendering  of  the  Sinaitic,  Alex- 
andrine, and  Vatican  MSS.,  and  is  adopted  by 
Lachraann,  Tregelles,  Tischendorf,  and  Alford. 
The  meaning  appears  to  be  this :  I  see  men  ;  for, 
though  what  I  see  resemble  trees,  they  cannot 
be  so,  for  they  are  walking  about.  The  very 
vagueness  of  the  language  pictures  forcibly  the 
groping  of  one  through  an  uncertain  vision  tow- 
ard the  truth.  To  a  blind  man,  who  knew  trees 
only  by  feeling,  that  is,  only  knew  the  trunks, 
men  might  well  seem  like  trees,  except  for  their 
motion. — Then  a^ain  he  put  his  hands 
upon  his  eyes;  and  he  saw  discriminat- 
ingly, and  was  thoroughly  restored,  and 
saw  all  things  plainly.  There  is  some  un- 
certainty as  to  the  reading  here.  That  which  I 
have  given  is  adopted  by  Alford,  Tischendorf, 
and  Tregelles.  The  meaning  is  that  the  blind 
man  was  at  once  able  to  distinguish  objects,  and 
being  perfectly  restored,  thereafter  saw  all  things 
clearly. 

28.  The  double  prohibition  of  this  verse  has 
given  the  commentators  needless  perplexity. 
How,  they  have  asked,  could  he  tell  any  man  in 
the  town  if  he  did  not  go  into  it  ?  The  prohibi- 
tion is  simply  emphatic.  The  reason  is  Christ's 
desire  to  preserve  his  retirement.  His  public 
ministry  in  Galilee  is  ended. 


Those  who  believe,  as  I  do,  that  the  ministrj' 
of  Christ's  healing  is  a  symbol  of  his  redemption, 
will  easily  trace  the  spiritual  lessons  in  this  mir- 
acle. He  who  in  his  blindness  consents  to  be  led, 
in  the  dark,  by  Christ,  is  led  toward  the  light. 
His  sight  may  come  to  him  gradually ;  if  so  he  is 
not  to  be  discouraged  ;  nor  are  those  that  see 
clearly  to  be  impatient  at  the  delay.  The  end  of 
Christ's  ministry  of  grace  is  that  the  blind  not 
only  see,  but  see  with  discrimination,  and  clearly. 

27-30.  Peter's  Confession.  Matt.  l(i  : 
13-30  ;  Luke  9  :  18-21.  Caesarea  Philippi  was  in 
Northern  Palestine,  and  a  heathen  town.  It 
would  appear  as  though  Christ  were  finally 
driven  out  of  Galilee  ui  his  endeavor  to  obtain  a 
season  of  repose  for  the  confidential  instruction 
of  his  apostles.  The  chronology  is  as  given  here. 
It  is  the  same  in  Matthew  and  Luke.  Luke  says 
this  colloquy  took  place  when  Christ  and  his  dis- 
ciples were  alone  and  he  was  praying.  Matthew 
adds  to  the  account  here  a  blessing  promised  by 
Christ  on  Peter  for  his  faith.  With  this  excep- 
tion their  accounts  do  not  differ  materially  from 
Mark's.  For  a  full  consideration  of  the  passage 
see  notes  on  Matthew. 

8  :  31  to  9:  1.  First  announcement  of 
otTR  Lord's  passion  and  resurrection.  Matt. 
16  :  21-28;  Luke  9  :  22-27.  This  prophecy, 
as  indicated  by  all  three  Evangelists,  was  uttered 
immediately  after  the  confession  of  Peter  and 
prior  to  the  transfiguration.  Luke  omits  the  re- 
buke of  Peter.  Mark  alone  (ver.  34)  indicates  the 
presence  of  other  than  the  apostles ;  but  Luke 
(9:  23, "to all,")  intimatcs  it.  Ver.  38  is  also  pecu- 
liar to  Mark  in  this  connection ;  but  the  same 
utterance  is  repeated  by  Matthew  in  another  con- 
nection, and  in  a  slightly  different  form  (Matt.  10  .- 
32, 33,  note).  The  language  there,  deny,  is  nearly 
equivalent  to  the  language  here,  he  aahmned  of; 


40 


MAEK. 


[Ch.  IX. 


and  James,  and  John,  and  leadeth  them  up  into  an  high 
mountain  apart  by  themselves :  and  he  was  transfig- 
ured before  them. 

3  And  his  raiment  became  shining,  exceeding  white ' 
as  snow  ;  so  as  no  fuller  on  earth  can  white  them. 

4  And  there  appeared  unto  them  Elias,  with  Moses ; 
■and  they  were  talking  with  Jesus. 

5  And  Peter  answered  and  said  to  Jesus,  Master,  it 
is  good  for  us  to  be  here  :  e  and  let  us  make  three  tab- 
ernacles :  one  for  thee,  and  one  for  Moses,  and  one  for 
Elias. 

6  For  he  wisf-  not  what  to  say  ;  for  they  were  sore 
afraid. 

7  And  there  was  a  cloud  that  overshadowed  them : 
and  a  voice  came  out  of  the  cloud,  saying.  This '  is  my 
beloved  Son  ;  hear  J  him. 

8  And  suddenly,  when  they  had  looked  round  about, 
they  saw  no  man  any  more,  save  Jesus  only  with 
themselves. 


9  And  as  they  came  down  from  the  mountain,  he 
charged  them  that  they  should  tell  no  man  what  thmgs 
they  had  seen,  till  the  Son  of  man  were  risen  from  the 
dead. 

10  And  they  kept  that  saying  with  themselves,  ques- 
tioning one  with  another  what  the  rising  from  the  dead 
should  mean.' 

11  And  they  asked  him,  saying,  Why  say  the  scribes 
that  Elias '  must  first  come  ? 

12  And  he  answered  and  told  them,  Elias  verily 
cometh  first,  and  restoreth  all  things  ;  and  how  it  is 
written  ">  of  the  Son  of  man,  that  he  must  suffer  many 
things,  and  be  "  set  at  nought. 

13  But  I  say  unto  you,  That"  Elias  is  indeed  come, 
and  they  have  done  unto  him  whatsoever  they  listed, 
as  it  is  written  of  him. 

14  And  when  he  came  to  ki's  disciples,  he  saw  a  great 
multitude  about  them,  and  the  scribes  questioning  with 
them. 


f  Dan.  7:9;  Matt.  28  :  3 g  Ps. 

k  Acts  17  :  18.... 1  Mai.  4:  5.... 
o  Malt.  11  :  14;  Luke  1  :  17. 


1:2;  84  :  10....h  Dan.  10  :  15 ;  Rev.  1  :  17...  i  Pa.  2:7;  Matt.  3  :  17  ;  2  Pet.  1  :  17....J  Dent.  IS:  16... 
Ps.  22  :  l.etc. ;  Isa.  53  :  3,  etc.  ;    Dan,  9  :  26  ;  Zech.  13  :  7. . .  .n  Ps.  74  :  22  ;    Luke  23  :  11  ;    Phil. 2:  7... 


the  one  represents  the  external  manifestation, 
the  other  the  inward  feeling.  With  this  verse 
comp,  Hebrew  2  :  11 ;  11  :  10.  On  the  whole 
passage  see  notes  on  Matthew. 

2-13.    The  TRANSFIGURATION.      EXPLANATION 

AS  TO  Elias.  Matt.  17  : 1-13  ;  Luke  9  :  28-36.  See 
notes  on  Matthew  and  Luke,  especially  former. 

10.  "Questioning  one  with  another 
Avhat  the  rising  from  the  dead  should 
mean."  This  is  peculiar  to  Mark.  The  Jews 
believed  in  a  final  resurrection  (John  ii :  24 ;  Acts  23 :  s), 
to  be  accompanied  by  a  general  judgment. 
How,  after  such  a  resurrection,  they  were  to  tell 
men  of  the  transfiguration,  they  could  not  com- 
prehend ;  nor  did  they  understand  that  Christ 
was  to  be  a  first-fruits  of  them  that  slept,  and 
rise,  straightway,  from  the  dead. 

11,  12.  Why  say  the  scribes  and  Phari- 
sees that  Elias  (EllJ'ih)  must  first  come? 
As  was  prophesieu  in  Mai.  -i  :  5. — And  he 
answered  and  said  unto  them,  Elias  ver- 
ily cometh  first  and  restoreth  all  things. 
The  prophecy  respecting  Elijah  was  fulfilled  in 
the  spirit  by  the  coming  of  John  the  Baptist 
(Matt.  17 :  11-1.3). — And  why  is  it  Avritten  of  the 
Son  of  man  that  he  must  suffer  many  things 
and  be  set  at  nought  ?  Christ  answers  the 
question  of  the  scribes  with  another.  If  they 
can  interjiret  prophecy  and  make  it  bear  testi- 
mony against  the  Lord's  Messiahship,  let  them  in- 
terpret tlie  prophecies  which  foretell  his  passion 
and  death.  For  the  prophecies  referred  to,  see 
marg.  ref. 

Oh.  9  :  14-29.  HEALTNCx  OF  THE  LUNATIC  ROY.— 
The  noPELEssNEss  op  the  sin-stricken   and  the 

.stTFFERING  WITHOUT  CHRIST  :  ILLUSTRATED  BY  THE 
FATHER  AND  HIS  SON.  —  ThE  WEAKNESS  OP  THE 
CHURCH  WITHOUT  CHRIST  :  ILLUSTRATED  BY  THE  FAIL- 
URE    OF    THE      DISflPLES. — TlIE     L0NQ-8UFFERmG     OF 

f'linisT  (ver.  19).— The  condition  of  receiving  his 
help:  faith  (ver.  2,3'). — The  prayer  of  the  doubting 

DISCIPLE  :     HELP  MY  UNBELIEF  (VCF.  24).— ThE    CONDI- 


TION OP  successful  Christian  work  (vers.  28,  29; 
Matt.  17  :  20,  21). 

This  miracle  is  reported  also  in  Matt.  17  :  14-21 
and  Luke  9  :  37-42.  The  three  Evangelists  agree 
in  placing  it  immediately  after  the  transfigura- 
tion, and  therefore  during  Christ's  period  of  re- 
tirement, subsequent  to  his  Galilean  and  prior  to 
his  principal  Judean  ministry.  Its  connection 
with  the  transfiguration  is  intimate  and  instruc- 
tive. Mark's  account  is  the  fullest  and  most 
graphic.  He  paints  more  vividly  than  the  others 
the  condition  and  sufferings  of  the  boy ;  he 
alone  gives  the  conference  between  Jesus  and 
the  father  (vers.  21-24),  and  his  picture  of  the  cure 
is  the  most  detailed.  Most  evangelical  commen- 
tators treat  this  as  a  case  of  real  demoniacal  pos- 
session. That  evil  spirits  do  really  sometimes 
gain  absolute  control  of  men  I  believe  and  have 

argued  elsewhere  (see  Note  on  Demoniacal  Possession,  p.  123)  ; 

but  that  this  is  such  a  case  is  not  so  clear.  The 
father  characterizes  his  son  as  taken  by  a  spirit 
(vers,  17,  18;  Luke  9:39) ;  Christ  addrcsses  the  spirit 
(ver.  25) ;  Mark  and  Luke  speak  of  him  as  con- 
vulsed by  the  si^irit  (ver.  20 ;  Luke  9  :  42) ;  but  in  Mat- 
thew he  is  described  as  a  lunatic  (Matt,  n  :  is) ;  his 
difficulty  had  existed  from  childhood  (ver.  21),  and 
tlierefore,  presumptively,  before  his  own  wilful 
transgression  could  have  given  the  devil  control 
over  him  ;  the  symptoms  described  are  those  of 
epilepsy ;  it  is  known  that  various  diseases,  es- 
pecially those  accompanied  by  convulsions,  were 
attributed  by  the  Jews  to  evil  spirits  ;  the  word 
here  used  in  describing  this  sufferer's  condition 
is  (except  in  Luke  9  :  42)  .spjy-i^  {rmviia),  not  devil 
(iiultiMy^  (5«(((oi/oi),  and  while  the  latter  word  is 
used  in  the  Gospels  only  to  describe  a  distinct  evil 
spirit,  the  former  is  used  also  to  describe  the 

spirit    of     man    himself   (Matt.  26:41;    Mark  8:12;    Luke 

1 :  47).  Accepting,  as  I  do,  the  doctrine  of  demo- 
niacal possession,  I  regard  this  as  a  case  of  that 
description  ;  but  if  there  were  no  other  evidence  of 
real  demoniacal  possession,  this  might  be  inter 


Ch.  IX.] 


MAEK. 


41 


15  And  straightway  all  the  people,  when  they  beheld 
him,  were  greatly  amazed ;  and  running  to  htm,  sa- 
luted him. 

16  And  he  asked  the  scribes,  What  question  ye  with 
them  ? 

17  And  one  of  the  multitude  answered  and  said,  Mas- 
ter, I  have  brought  unto  thee  my  son,  which  hath  a 
dumb  P  spirit : 


18  And  wheresoever  he  taketh  him,  he  teareth  him ; 
and  he  foameth,i  and  gnasheth  with  his  teeth,  and  pin- 
eth  away  ;  and  I  spake  to  thy  disciples,  that  tliey  should 
cast  him  out ;  and  they  could  not. 

19  He  answereth  him,  and  saith,  O  faithless'  genera- 
tion !  how  long  shall  I  be  with  you  ?  how  long  shall  I 
suffer  you  ?     Bring  him  unto  me. 

20  And  they  brought  him  unto  him :  and  when  he 


p  Matt.  12  :  22 ;    Luke  U  :  14 q  Jude  13 r  Deut.  32  :  20 ;  Pa.  78  :  8  ;  Heb.  3  :  10. 


k 


pretecl  as  simply  a  case  of  epilepsy,  accompany- 
ing or  producing  deafness  and  dumbness. 

14.  And  when  he  came  to  his  disciples. 

Three  of  them,  Peter,  James,  and  John,  were 
with  him  on  the  Mount  of  Transfiguration  (ver.  2). 
The  time  was  the  day  after  the  transfiguration 
(Luke  9 :  37) ;  the  place  the  foot  of  tlie  mount, 
which  was  probably  not  Mount  Hermon,  for  the 
scribes  would  not  have  been  in  heathen  territory, 
nor  Mount  Tabor,  the  top  of  which  was  the  site 
of  a  fortified  town.  Observe  the  contrast  be- 
tween "the  open  heaven  and  the  sons  of  glory 
on  the  mount,  and  the  valley  of  tears  with  its 
terrible  forms  of  misery,  and  pain,  and  unbelief." 
— {Stier^  in  Alforcl.)  This  contrast  illustrates  the 
greater  change  of  scene  between  Christ  in  his 
glory  with  the  Father  and  Christ  in  the  humilia- 
tion of  his  earthly  life  (Phu.  2 :  s-s).  Compare,  for 
an  analogous  contrast,  Moses  on  the  mountain- 
top  and  the  people  in  their  idolatry  below  (Exod. 
31 :  13 i  3-2 :  i-s).  Observe,  too,  that  if  Peter's  re- 
quest to  abide  in  the  mountain-top  (ver.  5)  had 
bjen  granted,  the  father's  woe  would  not  have 
baen  relieved.  It  is  not  by  abidhig  in  ecstasy 
with  a  transfigured  Christ,  but  by  following  in 
daily  duty  a  healing  Christ,  that  we  show  our 
attachment  to  him. — Questioning  Avith  them. 
The  spirit  of  the  scribes'  questions  can  easily  be 
gathered  from  their  language  to  Jesus  on  other 
occasions,  for  example.  Matt.  31  : 1.5,  10  ;  Mark 
:i  :  6,  7 ;  3  :  21 ;  Luke  .5  :  30  ;  11  :  53,  54.  Doubt- 
less they  were  taunting  the  disciples  with  their 
failure.  The  conference  which  follows  indicates 
a  skilful,  because  an  indirect  defence  of  the  disci- 
I)l3s,  whom  afterward,  but  in  private,  Christ  re- 
buked (vers.  2S,  29  ;  Matt.  17  :  2o). 

15,  IG.  Were  greatly  amazed.  Possibly 
at  his  unexpected  appearance  upon  the  scene. 
But,  remembarlng  how  Moses'  countenance  glis- 
tined  on  his  descent  from  the  mount  (E.xod.  34 :  29, 
:»;  2  Cor.  3:7),  the  hypothesis  is  not  unreasonable 
that  a  similar  glory  irradiated  Christ's  face. 
The  form?r  brightness  awed  the  people  ;  this  at- 
tracted them.— Greeted  him.  An  indication 
of  Christ's  popularity. — And  he  asked  the 
scribes;  "taking  the  baffled  and  hard-pressed 
disciples  under  his  own  protection,  and  declar- 
ing that  whatever  question  there  was  more,  it 
must  be  with  himself." — {Trench.)  And  observe 
that  both  they  and  the  disciples  are  silent,  the  one 


from  fear  of  Christ,  the  other  from  self-humilia 
tion.    It  is  the  father  who  replies. 

17,  18.  According  to  Luke  the  son  was  an 
only  child  (Luke  9 :  38) ;  according  to  Matthew  a  lu- 
natic (Matt.  17 :  15),  literally  moon-struck,  it  being  a 
notion  with  the  ancients,  and  even  in  later  times, 
that  the  influence  of  the  moon  produced  mental 
disorder  (Ps.  121  :  e).  The  symptoms  here  de- 
scribed are  those  of  epilepsy,  and  according  to  Dr. 
Robinson  (Lciicon  of  n.  t.)  the  original  in  Matthew 
translated  lunatic  {(ii^.tpiu^niiui)  in  Greek  usage 
indicates  to  be  epileptic  ;  but  for  this  statement  he 
cites  but  one  authority.  Comp.  with  Mark's  de- 
scription of  the  boy's  condition  Luke  9  :  39.  The 
boy  was  deaf  and  dumb  (vlt.  25),  and  was  subject 
to  convulsions.  Matthew  ( 17 :  15)  says  he  suffered 
severehj,  for  this  is  the  significance  of  the  phrase 
rendered  "  sore  vexed.'' — Teareth  him.  Rather 
throws  him  to  the  ground,  as  one  wrestler  throws 
another  (()i,Vii|ii(). — Pineth  away.  Perhaps, 
becomes  dry  or  stiff,  a  phenomenon  often  ac- 
companying or  following  epileptic  convulsions  ; 
either  translation  is  admissible.  Luke  adds,"  he 
suddenly  crieth  out,"  L  e.,  withanhiarticulatecry, 
and  "it,"  i.  e.,  the  evil  spirit, "  hardly,"  i.  e.,  with 
difficulty,  "departeth  from  him."  In  other 
words,  the  convulsions  were  sudden,  severe,  and 
long-continued. — And  they  could  not.  "The 
faith  of  the  disciples  wavered  by  the  plain  diffi- 
culty of  the  thing  which  seemed  impossible  to 
overcome,  when  so  many  evils  were  digested  into 
one, — deafness,  dumbness,  ])hrensy,  and  posses- 
sion of  the  devil ;  and  all  these  from  the  cradle." 
—(Lightfoof.) 

19.  O  unbelieving  race,  how  long  shall 
I  be  with  you  ?  How  long  shall  I  suffer 
you  ?  Literally,  Hold  up  imder  you.  The  lan- 
guage illustrates  the  sense  in  Avhich  Christ  bears 
our  weaknesses,  our  woes,  and  our  sins — how  they 
burden  him.  Comp.  Matt.  8  :  17,  note.  The  lan- 
guage is  not,  as  Calvin  interprets  it,  that  of  indig- 
nant invective,  but  of  pity  and  soul-weariness  (comp. 
John  14 : 9).  It  is  truc  that  Matthew  and  Luke  add  to 
the  phrase  unbelievinf/ f/eneration  the  ad jective /)«•- 
verse,  but  this  does  not  necessarily  indicate  invec- 
tive or  an  indignant  spirit,  for  the  verb  is  in  the 
perfect  passive,  and  the  literal  translation  would 
he  perverted  race,  i.  e.,  race  turned  aside  from  the 
truth.  Christ's  indignation  went  out  against 
those  who  had  perverted  the  people,  their  reli- 


42 


MARK. 


[Ch.  IX. 


saw  him,  straightway  the  spirit  tare  him ;  and  he  fell 
on  the  ground,  and  wallowed  foaming. 

21  And  he  asked  his  father.  How  long  is  it  ago  since 
this  came  unto  him  ?     And  he  said,  Ot  a  child  : » 

22  And  ofttimes  it  hath  cast  him  into  the  fire,  and 
into  the  waters,  to  destroy  him :  but  if  thou  canst  do 
anything,  have  compassion  on  us,  and  help  us. 

23  Jesus  said  unto  him,  If  thou  canst  believe,  all 
things  are  possible  to  him  that  believeth. 

24  And  straightway  the  father  of  the  child  cried  out, 
and  said  with  tears,"  Lord,  I  believe;  help'  thou  mine 
unbelief. 

25  When  Jesus  saw  that  the  people  came  running  to- 


gether, he  rebuked  the  foul  spirit,  saying  unto  him, 
J  kou  dumb  and  deaf  spirit,  I  charge  thee,  come  out  of 
him,  and  enter  no  more  into  him. 

26  And  //i^.r//r/V  cried,  and  rent"  him  sore,  and  came 
out  of  him :  and  he  was  as  one  dead  ;  insomuch  that 
many  said.  He  is  dead. 

27  But  Jesus  took  him  by  the  ^  hand,  and  lifted  him 
up  ;  and  he  arose. 

28  And  when  he  was  come  into  the  house,  his  disci- 
ples asked  him  privately.  Why  could  not  we  cast  him 
out? 

29  And  he  said  unto  them.  This  kind  can  come  forth 
by  nothing  but  by  J  prayer  and  fasting.^ 


Job.  5  :7:  Ps.  51  :  5....t  ch.  II  :  23;  2  Chron.  20  :  20;  Matt.  17  :  20 ;  Luke  17  :  6;  John  11  :  40  ;  Heb.  11  :  6. 
12  ;  2....W  Rev.  12:  12.... x  I>a.  41  :  13.... y  Ephes.  6  :  18.... 2  1  Cor.  9  :  27. 


gious  leaders ;  his  pity  embraced  those  who  were 
perverted  by  a  false  education.  And  his  lan- 
guage hare  is  called  forth,  not  by  the  malig- 
nance of  the  scribes,  but  by  the  unbelief  of  his 
disciples.  It  is  not  directed  to  either  scribes, 
disciples,  or  people  alone,  but  to  the  Jewish 
race,  as  a  race,  and  even  still  to  his  church  and 
to  humanity.  On  the  Greek  word  (j'tptu),  here 
rendered  </e«e?-a?io«,  see  note  on  Matt.  34  :  o4. — 
Bring  him  unto  me.  The  language  of  calm 
assurance.  The  disciples  could  not  cure  him  ; 
bring  him  then  to  the  Master.  Often  this  is  the 
direction  of  Christ  to  the  sin-stricken  soul.  The 
minister  has  failed  to  give  comfort ;  the  failure 
is  itself  a  call  from  the  Lord  to  himself.  Comp. 
2  Kings  4  :  ol-37,  where  the  prophet's  staff  fails, 
but  the  prophet  does  not. 

21.  And  when  he,  the  boy;  snw  him, 
Christ ;  straij;htway  the  spirit  convulsed 
him.  "  The  kingdom  of  Satan  in  small  and  great 
is  ever  stirred  into  a  fiercer  activity  by  the  com- 
ing near  of  the  kingdom  of  Christ.  Satan  has 
great  wrath  when  his  time  is  short." — (TrencJi.) 

21-24.  This  instructive  conference  with  the 
father  is  given  only  by  Mark.  The  question  and 
the  father  s  answer  operates  as  a  plea  for  the  dis- 
ciples, by  showing  how  serious  and  deep-seated 
is  the  disease.— Of  a  child.  Literally,  from 
childhood.,  here  probably  equivalent  to  from  in- 
fancy. If  this  was  a  true  case  of  demoniacal 
possession,  it  is  the  only  one  in  the  N.  T.  in 
which  the  possession  was  congenital,  and  hence 
not  possibly  due  to  the  victim's  own  wrong-do- 
ing. Can  a  true  demoniacal  possession  be  inher- 
ited ? — If  thou  canst  do  anythinsr.  A  very 
natural  doubt,  since  the  disciples  had  failed  to 
cure. — Help  us.  Come  to  oicr  fielp.  The  Greek 
(yiMj.fHr.)  literally  signifies  to  rim  up  at  a  cry  for 
help.  See  Josh.'lO  :  6;  Acts  10  :  0;  21  :  28.  Ob- 
serve how  the  father  and  the  child  are  one  in 
their  misery  :  help  m.s  is  his  prayer.  Comp.  the 
similar  language  of  the  Syro-PhcEnici  n  woman 
(Matt.  15 :  22,  not ). — Jesus  Said  uuto  Him  this 
(saying):  if  thou  canst  believe,  all  things 
are  possible  to  him  that  believeth.  There 
ifi  some  uncertainty  as  to  the  proper  rendering  of 


the  original.  That  which  I  have  given,  adopted 
by  Alford,  seems  to  me  to  accord  best  with  the 
gTammatical  cimstruction  of  the  sentence.  It 
indicates  that  the  saying  was  one  repeated  by 
Christ  on  other  occasions,  as  we  know  its  sub- 
stance to  have  been.  Comp.  Matt.  9  :  29,  and 
Christ's  language  to  his  own  disciples  (Matt.  i7 :2o), 
subsequent  to  the  cure  here  recorded.  Christ's 
answer  implies,  (1)  that  the  diflBculty  of  healing 
was  not  and  never  is  in  any  weakness  of  the  Lord, 
but  in  the  want  of  faith  of  the  supplicant ;  and 
this  because,  (3)  the  healing  is  to  be  wrought,  if 
at  all,  not  in  answer  to  the  challenge  "if  thou 
canst  do  anything,"  but  in  answer  to  a  humble, 
devout  trust  in  him  who  can  do  all  things. 
"  Hence  may  be  learned  a  useful  doctrine,  which 
will  equally  apply  to  all  of  us,  that  it  is  not  the 
Lord,  who  prevents  his  benefits  from  flowing  to 
us  in  large  abundance,  but  that  it  must  be  at- 
tributed to  the  narrowness  of  our  faith,  that  it 
comes  to  us  only  in  drops,  and  that  frequently 
we  do  not  even  feel  a  drop,  because  unbelief 
shuts  up  our  heart." — (Calvin.) — I  believe. 
Come  to  the  help  of  mine  unbelief.  "The 
little  spark  of  faith  which  has  been  kindled  in 
his  soul  reveals  to  him  the  abysmal  deeps  of  un- 
belief which  are  there." — {Trench.)  This  is 
always  the  true  prayer  of  the  doubting  Christian. 
It  is  noteworthy  that  in  this  case,  whei-e  the  child 
is  incapacitated  from  the  exercise  of  fuith,  he  is 
healed  upon  the  faith  of  the  father,  or  rather 
upon  the  father's  aspiration  after  faith. 

25-27.  This  description  of  the  cure  is  much 
fuller  and  more  graphic  than  in  either  Matthew  or 
Luke.  The  miracle  is  wrought  before  the  people 
have  crowded  round  the  patient,  that,  as  far  as 
possible,  publicity  may  be  avoided  ;  it  is  perma- 
nent, being  accompanied  by  the  command, 
"  Enter  no  more  into  liim  ;  "  it  is  in  seeming,  at 
first,  no  cure,  for  the  boy  is  more  terribly  con- 
vulsed than  before,  and  at  first  taken  to  be 
dead ;  but  the  work  begun  by  the  word  is  fin- 
ished by  the  touch  of  Christ,  "  Jesus  took  him 
by  the  hand."  The  commentators  note  in  the 
frightfulness  of  the  last  convulsion  a  symbol  of 
Satan's  outgoing  in  the  moral  world,  always  with 


Ch.  IX.J 


MARK. 


43 


30  And  they  departed  thence,  and  passed  through 
Galilee  ;  and  h«  would  not  that  any  man  should  know  it. 

31  For  he  taught  his  disciples,  and  said  unto  them. 
The  Son  of  man  is  delivered  into  the  hands  of  men,  and 
they  shall  kill  him ;  and  after  that  he  is  killed,  he  shall 
rise  the  third  day. 


32  But  they  understood  not  that  saying,  and  were 
afraid  to  ask "  him. 

33  And "  he  came  to  Capernamm :  and  being  in  the 
house,  he  asked  them.  What  was  it  that  ye  disputed 
among  yourselves  by  the  way  ? 


a  John  16  :  19 b  Matt.  18  :  1,  etc.  ;  Luke  9  :  46,  etc. ;  22  :  24,  etc. 


seemingly  destructive  violence.  In  the  quaint 
words  of  Fuller,  he  is  "  like  an  outgoing  tenant 
that  cares  not  what  mischief  he  does."  Comp. 
Mark  1  :  ;36,  note. 

28,  29.  Matthew's  report  of  the  private  con- 
ference between  Christ  and  liis  disciples  is  fuller 
than  Mark's.  To  their  question,  "  'Why  could 
we  not  cast  him  out  ?  "  Christ  replies  :  "  Because 
of  your  unbelief,"  and  adds  the  promise  to  faith, 
subsequently  repeated  at  the  time  of  the  wither- 
ing away  of  the  flg-tree  (Matt,  n :  20).  See  note 
on  Mark  11  :  22-26.  —  Prayer  and  fasting. 
Pratjer,  because  it  is  only  in  and  through  the  di- 
vine power  that  the  power  of  the  devil  can  ever 
be  conquered  (Ephes.  e :  in,  n) ;  fasting,  because  (1) 
*,his  is  the  outward  symbol  of  self-denial  which  is 
a  condition  of  following  Christ,  and  therefore  of 
successful  Christian  achievement ;  (2)  because 
the  most  intense  spiritual  labor,  as  the  most  in- 
tense intellectual  labor,  is  naturally  accompanied 
by  a  cessation,  for  a  time,  of  the  bodily  wants. 
Comp.  John  4  :  31-34,  On  the  general  subject  of 
Christian  fasting,  see  Matt,  9  :  15,  note. 

In  this  miracle,  as  in  nearly  if  not  absolutely 
all  Christ's  miracles  of  healing,  the  student  may 
easily  trace  a  parable  of  redemption.  The  soul 
is  under  the  bondage  of  Satan  (John  8 :  34 ;  2  Pet.  2 :  19) ; 
it  is  deaf,  ignorant  of  the  glories  of  the  divine 
kingdom ;  dumb,  unable  to  speak  God's  praise 
(1  Cor.  2 :  14) ;  no  human  helper  is  able  to  ransom, 
no  minister,  no  priest  (P8aiin49  :  7j  Acts4: 12);  the 
disease  is  in  the  soul,  as  in  the  race,  from  its  in- 
fancy (Rom.  5 :  14;  Ephes.  2:3);  a  dcUverance  is  possi- 
ble through  faith  to  every  one  that  bolieveth 
(Rom.  3 :  22) ;  cvcu  the  Unbelieving  may  have  help 
in  their  unbelief  (Ephes.  2:8);  the  first  approach  of 
Christ  to  the  soul  often  seems  to  aggravate  the 
evil  (Exod.  ch.  5) ;  the  command  of  Christ  leaves 
the  soul  dead,  as  to  the  world  ;  but  the  love  of 
Christ  raises  it  from  the  dead  to  newness  of  life 
in  him  (Rom.  6 :  11 ;  Gal.  2 :  2o).  Obscrvc,  also,  that 
faith  is  the  essential  strength  of  the  Christian 
(I  John 5: 4);  its  lack  subjccts  us  to  Christ's  just 
rebuke  (ver.  19) ;  it  gives  power  not  only  with  God, 
but  also,  tf  rightly  exercised,  power  over  men 
(Gen. 32:8);  it  is  attainable  only  by  prayer,  i.e., 
communion  with  God,  and  fasting,  i.  e.,  abstinence 
from  whatever  impedes,  permanently,  or  for  the 
occasion,  the  highest  spiritual  life. 

Ch.  9  :  30-32.  PROPHECY  OP  OUR  LORD'S  DEATH  AND 
RKSDRRECTION. — History  is  the  true  intbrprbter 
OF  PEOPHECT.    See  Luke  9  :  43-45,  notes. 


Matt.  17  :  22,  23  ;  Luke  9  :  43-45.  See  notes  on 
Luke,  who  gives  some  particulars  not  given  hero. 
Compare  also  previous  prophecy  of  his  Passion. 
Matt.  16  ;  21,  notes  ;  Mark  8  :  31,  notes. 

30.  And  he  would  not  that  any  man 
should  know.  One  of  the  numerous  indica- 
tions that  this  period  was  one  of  retirement,  not 
of  public  ministry.  See  Matt.  15  :  29-39,  note. 
The  reason  of  this  retirement  is  indicated  in  the 
following  verse. 

31.  For  he  was  teaching  his  disciples, 
i.  e.,  the  twelve.  Not  as  in  our  English  version, 
he  taught,  but  at  this  time  heivas  teaching  them,  i.  e., 
concerning  his  passion  and  resurrection,  lie 
went  through  Galilee  secretly,  because  this 
period  of  retirement  was  devoted  to  the  confiden- 
tial instruction  of  his  Apostles. — Is  delivered. 
The  present  tense  with  the  force  of  the  future, 
but  expressing  more  impressively  the  nearness 
and  the  certainty  of  the  predicted  event.  Comp, 
Matt.  25  :  3, 

32.  Understood  not  that  saying. — That 
even  the  twelve  apostles  had  no  understanding  of 
the  Passion,  and  no  correct  apprehension  of  the 
spirituality  and  universality  of  Christ's  mission 
until  after  Christ's  resurrection,  is  evident  from 
many  references.  See  Matt.  16  :  22  ;  Mark  16  :  14  ; 
Luke  18  :  34 ;  24  :  25-27,  44,  That  it  was  not 
intended  that  they  should  clearly  apprehend  our 
Lord's  death  or  his  resurrection,  is  indicated  by 
Luke  9  :  45.  See  note  there. — Were  afraid  to 
ask  him.  Perhaps  simply  from  the  awe  with 
which  they  regarded  him  (Mark  10 :  32 ;  John  le :  is,  19) ; 
rather,  I  should  think,  because  they  dimly  per- 
ceived the  terrible  sorrow  which  was  in  store  for 
them,  and  shrank  from  knowing  it  more  fully, 

Ch.  9:33->50.  DISCOURSE  CONCEitNIKG  THE  KING- 
DOM OF  HEAVKN.— True  greatness:  to  forget  self; 

TO  SERVE  OTHERS  (33-37).— NEVER  THWART  WORK  DONE 

FOR  Christ,  because  it  is  done  irregularly  (38-40). 
— The  condemnation  of  the  tempter  (43-48).— Self- 
sacrifice  NECESSARY  IN  THE  ChBISTIAN  LIFE  (49,  50). 

Of  these  instructions,  Matthew  (ch.  is)  gives  a 
fuller,  and  Luke  (9 :  46-5o)  a  briefer  account.  They 
may  possibly  be  not  a  single  discourse,  but  a  sum- 
mary of  instruction  afforded  by  Christ  during  the 
period  of  retirement  with  the  twelve,  after  the 
close  of  his  Galilean  ministry,  but  this  is  not 
probable.  On  the  whole  discourse,  see  notes  on 
Matt.  18  ;  verses  1  to  9  are  parallel  to  verses  here. 
I  treat  here  only  such  expressions  as  are  not 
found  in  Matthew, 


44 


MAEK. 


[Ch.  IX. 


34  But  they  held  their  peace :  for  by  the  way  they 
had  disputed  among  themselves  who  should  be  the 
greatest. 

35  And  he  sat  down,  and  called  the  twelve,  and  saith 
unto  them.  If"  any  man  desire  to  be  first,  the  same 
shall  be  last  of  all,  and  servant  of  all. 

36  And  he  took  a  child,  and  set  him  in  the  midst  of 
them  :  and  when  he  had  taken  him  in  his  arms,  he  said 
unto  them, 

37  Whosoever''  shall  receive  one  of  such  children 
in  my  name,  receiveth  me :  and  whosoever  shall  re- 
ceive me,  receiveth  not  me,  but  him  that  sent  me. 

38  And  John  answered  him,  saying,  Master,  we  saw  « 
one  casting  out  devils  in  thy  name,  and  he  foUoweth 
not  us:  and  we  forbad  him,  because  he  foUoweth 
not  us. 

39  But  Jesus  said,  Forbid  him  not:  for  there'  is  no 
man  which  shall  do  a  miracle  in  my  name,  that  can 
lightly  speak  evil  of  me. 

40  For 8  he  that  is  not  against  us,  is  on  our  part. 

41  For  ^  whosoever  shall  give  you  a  cup  of  water  to 
drink  in  my  name,  because  you  belong  to  Christ,  ver- 
ily I  say  unto  you,  he  shall  not  lose  his  reward. 

42  And  whosoever  shall  ofiFend'  one  of  these  little 
ones  that  believe  in  me,  it  is  better  for  him  that  a  mill- 


stone were  hanged  about  his  neck,  and  he  were  cast 
into  the  sea. 

43  And-i  if  thy  hand  offend  thee,  cut  it  off:  it  is  bet- 
ter for  thee  to  enter  into  lite  maimed,  than,  having  two 
hands,  to  go  into  hell,  into  the  fire  that  never  shall  be 
quenched ; 

44  Where''  their  worm  dieth  not,  and  the  fire  is  not 
quenched. 

45  And  if  thy  foot  oflFend  thee,  cut  it  off:  it  is  better 
for  thee  to  enter  halt  into  life,  than,  having  two  feet, 
to  be  cast  into  hell,  into  the  fire  that  never  shall  be 
quenched ; 

46  Where  their  worm  dieth  not,  and  the  fire  is  not 
quenched. 

47  And  if  thine  eye  offend  thee,  pluck  it  out:  it  is 
better  lor  thee  to  enter  into  the  kingdom  of  God  with 
one  eye,  than,  having  two  eyes,  to  be  cast  into  hell  fire  : 

48  Where  their  worm  dieth  not,  and  the  fire '  is  not 
quenched. 

49  For  every  one  shall  be  salted  with  fire,  and  every 
sacrifice  ™  shall  be  salted  with  salt. 

50  Salt  is  good:  but  if  the  salt"  have  lost  his  salt- 
ness,  wherewith  will  ye  season  it  ?  Have "  salt  in 
yourselves,  and  have  p  peace  one  with  another. 


c  ch   10  •43-  Mutt.  20:  26,  27.... d  I.uke  9  :  48.  ...e  Numb.  11  ;  26-28.... f  1  Cor.  12  :  3. ..  .g  Malt.  12  :30....h  Matt.  10:42;  25  :  40.    ..i  Matt. 

18-6-    Luke  17  :  1,  2....J  Deut.  13  :  6;    -Vial  t.  5  :  29 k  Isa.  66  :  24 ;    Rev.  14  :  11 1  ver.  44,  46 ;    Luke  16  :  24. .   .m  Lev.  2  :  13  ;    Ezek. 

43  :  -li        n  Malt.  5  :  13j  Luke  14:  34.... o  Col.  4:6.... p  Ps.  34  :  14;  2  Cor.  13  :  11 ;  Heb.  12:  14. 


33.  In  the  house.  Possibly  of  Peter  who 
resided  at  Capernaum  (Mark  i :  29). — What  was  it 
that  ye  disputed  ?  For  seeming  discrepancies 
in  the  accounts  of  the  three  Evangelists  and  their 
reconciliation,  see  notes  on  Matt.  18  : 1. 

35.  The  same  shall  be  last.  Equivalent 
io  "last  among  you  all"  in  Luke,  and  inter- 
preted by,  "  Whosoever  shall  humble  himself  as 
this  little  child  "  in  Matthew. — And  servant  of 
all.  Peculiar  to  Mark.  But  the  same  proverb 
is  often  repeated.  See,  on  its  meaning.  Matt. 
23  :  11, 13,  note.  It  adds  an  element  wanting  in 
Matthew's  and  Luke's  reports.  The  two  condi- 
tions of  greatness  in  Christ's  kingdom  are,  (1) 
voluntary  humUity,  a  willingness  to  take  the 
lowest  and  least  place  ;  and  (2)  an  enthusiasm  of 
love,  showing  itself  in  practical  serving  of  others. 
Observe,  "servant  of  all.^^  The  love  which 
serves  only  a  class,  a  church,  a  sect,  or  especial 
and  congenial  friends,  cannot  claim  anything 
under  this  declaration  of  our  Lord's.  Compare 
Matt,  5  :  4(5-48 ;  Luke  10  :  29-37 ;  Rom.  1  :  14. 
This  meaning  is  best  interpreted  by  his  own 
example.     See  Phil.  2  :  .5-11. 

37.  Receiveth  not  me,  i.  e.,  not  merely  me. 
— But  him  that  sent  me.  God  the  Father 
(John  17 :  is).  Compare  John  5  :  23,  and  Matt. 
10  :  40,  note. 

38-40.  This  interruption  by  John,  and  our 
Lord's  reply,  are  not  reported  by  Matthew.  The 
disciples  had  shortly  before  returned  to  Christ 
from  their  first  missionary  tour,  in  which  they 
were  empowered  to  cast  out  devils  (Matt.  10 :8). 
The  man  here  referred  to  they  probably  met  dur- 
ing this  four,  lie  must  have  been  a  disciple  of 
Christ,  who  was  enabled  by  his  faith,  yet  without 
a  commission,  to  cure  the  possessed.    It  is  not 


necessary  to  trace  a  logical  connection  between 
John's  question  and  Christ's  preceding  instruc- 
tion. The  Lord  has  rebuked  the  pride  of  the 
disciples ;  and  exclusiveness  is  always  the  result 
of  pride.  John  feels,  rather  than  sees,  that  his  act 
was  inconsistent  with  the  spirit  of  Christ's  teach- 
ing, and  reports  it  for  further  instruction.  The 
force  of  Christ's  reply  is  somewhat  impaired  by 
our  English  version. — Forbid  him  not :  for 
there  is  no  one  (not  merely  no  ma?i)  who 
shall  do  a  mighty  work,(not  merely  a  miracle, 
not  oiifiitov  but  dvraiiic)  and  shall  be  able 
hastily  to  speak  evil  of  me.  The  work  he 
has  done  in  Christ's  name,  will  itself  prevent  him 
from  forthwith  using  an  influence  against  Christ. 
The  principle  inculcated  forbids  discouraging 
any  work,  bi/  whomsoever  undertaken,  minister  or 
layman,  man  or  woman,  which  is  really  accom- 
plishing    spiritual     results     (comp.    Numb.    11  ;  26-29; 

1  Cor.  12:3;  piiii.  1 :  16-18).  "  Let  them  hccd  this  who 
confine  spiritual  gifts  to  a  canonical  succession" 
(Bengal) ;  or,  let  me  add,  to  a  clerical  office,  for- 
bidding either  laymen  or  lay-women  to  cast  out 
devils  in  Christ's  name.  But,  though  doing 
mighty  works  in  Christ's  name  is  never  to  be 
forbidden,  he  who  does  them  may  not  be  a  true 

child  of  God  (Matt.  7  :  22,  23). 

40.  He  that  is  not  against  us  is  for  us. 

The  converse  of  this  proposition  is  true;  "he 
that  is  not  with  me  is  against  me"  (Matt.  12: so, 
note).  So  far  from  being  inconsistent,  the  two 
sayings  represent  opposite  poles  of  the  same 
truth.  Every  one  is  either  for  Christ  or  against 
him  ;  neutrality  is  impossible.  T  herefore  (1),  let 
him  that  is  not  consciously  working  for  Christ, 
beware  lest  he  be  found  working  against  him ; 
(2)  let  no  one  thwart  or  hinder  any  work  that  is 


Ch.  IX.] 


MARK. 


45 


not  clearly  opposed  to  Christ,  for  it  may  prove  to 

be  work  for  him  (comp.  Acta  6  :  38,  39). 

41.  See  Matt.  10  :  42,  note.  The  connection 
here  is  this  :  Even  since  the  smaUe,st  service  done 
in  and  for  Christ  shall  not  be  unrewarded,  so 
great  an  one  as  casting  out  of  devils,  should  not 
be  prohibited. 

43-4S.  The  phraseology  here  is  very  nearly 
the  same  as  in  the  parallel  passage  in  Matt.  18  : 
6-8,  See  notes  there,  and  on  Matt.  .5  :  23.  But 
the  solemn  addition  of  verses  44,  46,  4S,  "  Where 
their  worm  dieth  not  and  the  fire  is  not 
quenched,"  is  peculiar  to  Mark.  There  is  some 
doubt  about  the  genuineness  of  verses  44  and  46, 
but  not  about  verse  48.  There  is  some  doubt, 
also,  as  to  the  genuineness  of  the  phrase  in  verse 
45,  "  into  the  fire  that  never  shall  be  quenched." 
Alford  doubts,  and  Tischendorf  omits  it.  The 
phrase  "  where  their  worm  dieth  not,  and  the  fire 
is  not  quenched  "  (versss  44, 46  and  4s),  is  quoted  from 
Isaiah  66  :  21  It  there  unquestionably  indicates, 
not  the  torture,  but  the  utter  destruction  of 
transgressors.  They,  i.  e.  their  corpses,  should 
be  consumed  with  a  fire  like  that  of  Gehenna, 
which  consumed  the  oflal  of  Jerusalem  (Matt.  5 :  22, 
note),  and  eaten  with  worms,  as  the  unburied  on 
the  battle-field ;  and  this  destruction  should  be 
open,  public,  continuous,  a  warning  to  others  ; 
for  Isaiah  adds,  "  they  shall  be  an  abhorring  to 
all  flesh."  The  symbol  here,  therefore,  of  the 
worm  and  the  fire,  is  not  of  ever-duriug  torment, 
but  of  a  complete  destruction  from  which  there 
would  and  could  be  no  deliverance,  and  after 
which  no  restoration.  Whether  the  destruction 
of  the  wicked  here  and  elsewhere  foretold  (Matt. 
13:30;  2Thess.  1 :9)  is  to  be  literally  or  spiritually 
interpreted,  is  another  question,  to  be  determined, 
if  at  all,  by  reference  to  other  passages  of  Scrip- 
ture. 

49,  59.  These  verses  are  confessedly  diflScult 
of  interpretation.  They  are  peculiar  to  Mark. 
In  respect  to  the  proper  rendering  of  verse  49,  I 
remark  (1)  the  substitution  of  in  for  with  will 
render  the  meaning  somewhat  clearer,  and  it  is 
grammatically  justifiable.  (The  Greek  student 
will  observe  that  the  dative  alone  is  sometimes 
in  the  N.  T.  usage  equivalent  to  the  dative  coupled 
with  iv.  Compare  in  Greek  Testament,  1  Pet. 
4  : 1,  first  clause  with  last  clause,  and  Tit.  1  ;  13 
with  Tit.  2  :  2.)  (2.)  The  clause,  "And  every 
sacrifice  shall  be  salted  with  salt,"  is  not  in  the 
Vatican  or  Sinaitic  manuscript.  It  is  omitted  by 
Tischendorf,  but  retained  by  Alford.  I  incline 
to  regard  it  as  spurious.  It  is,  however,  true 
that  in  the  O.  T.  ritualism  the  meat-offerings 
(Lev.  2 :  13),  and  later  the  burnt-offerings  (Ezek.  43 :  24), 
were  required  to  be  salted.  To  this  law  the 
clause  in  question  refers,  whether  it  was  uttered 
by  our  Lord,  or  added  by  a  copyist.  The  con- 
junction and  is  equivalent  to  et'en  as,  and  shall  be 


salted  is  equivalent  to  is  required  to  be  salted.  The 
future  is  used  because  the  law  is  quoted,  not 
because  futurity  is  referred  to.  Verse  49,  then, 
wUl  read  thus  :  For  every  one  (under  the  N.  T. 
dispensation)  shall  be  salted  in  fire,  even  as 
every  sacrifice  (under  the  O.  T.  dispensation) 
is  required  to  be  salted  with  salt.  The 
proper  rendering  of  verse  50  presents  no  difficul- 
ties. In  interpreting  these  verses,  consider  (1) 
the  Scripture  meaning  of  the  symbolism  here 
employed.  Fire  is  sometimes  a  symbol  of  de- 
struction (isaiab  33  :  14  ;  Obad.  18 ;  Rev.  20  :  9  ;  21  :  8  ;   verso  44 

above),   sometimes  a  symbol  of    purification    by 

trial  (Jer.  23  :  29,  and  references  below),  SOmctlmeS  a  Sym- 
bol of  God's  presence,  but  always  of  his  presence 
to  purify,  either  the  individual  sinner  by  con- 
suming his  sins,  or  the  world  by  consuming  the 
irredeemable  sinners  (Deut.  4  =  24 ;  Heb.  12 :  29 ;  Mai.  3 : 2, 
3;  comp.  Matt.  13 :  40-42. 49, 50).  Salt  is  employed  by 
Christ  in  a  parallel  passage  (Matt,  s :  13,  note),  as  a 
symbol  of  Christiaus,  who,  because  of  their  spirit 
of  willing  self-sacrifice,  exert  a  purifying  and  pre- 
serving power  upon  a  corrupt  world — a  power  to 
flavor  it  with  divine  grace.  (2.)  Notice  the  con- 
nection. The  conjunction  for  (ver.  49)  connects 
these  aphorisms  with  the  previous  exhortation 
to  voluntary  self-sacrifice  (ver.  43-48),  and  the 
whole  is  connected  closely  with,  and  springs  out 
of  the  previous  controversy  among  the  twelve 
as  to  which  should  be  the  greatest  (ver.  33,  34). 
These  facts  interpret  the  meaning  of  the  passage 
which  may  be  paraphrased  thus  :  Gut  off  the  rigid 
hand  or  the  right  foot,  or  pluck  out  the  right  eye, 
i.  e.,  sacrifice  what  is  dearest  to  you,  rather  than 
suffer  it  to  lead  you  or  others  into  sin  ;  for  every  one 
of  my  disciples  must  be  salted  in  tJie  fire  of  trial, 
i.  e.,  prepared  to  become  a  living  sacrifice  (Rom. 
12 : 1)  by  fiery  trial,  men  as  under  the  O.  T.  dis- 
pensation, every  sacrifice  is  required  to  be  salted 
with  salt.  Ye  are,  as  I  have  before  told  you,  th^ 
salt  of  the  earth.  Bat  if  the  salt  hath  lost  its  salt- 
ness,  i.  e.,  the  Christian  the  spirit  of  voluntary 
self-sacrifice,  by  which  alone  his  purifying  influ- 
ence is  exerted,  whence  shall  it  derive  its  moral 
power.  Have  salt  in  yourselves,  have,  that  is,  this 
spirit  of  self-sacrifice,  and  yon  will  have  peace  one 
with  another,  there  will  be  an  end  to  unseemly 
strife  as  to  which  shall  be  the  greatest.  The 
passage  as  thus  interpreted  accords  with  the 
declaration  of  John  the  Baptist  concerning  the 
mission  of  Christ :  He  shall  baptize  you  with  the 

Holy  Ghost  and  with  fire  (Matt.  3  :  11,  note  ;   comp.  Matt. 

20 :  22)  with  Christ's  own  declaration  concerning  his 
mission.  "  I  am  come  to  send  fire  on  the  earth  " 
(Luke  12: 49),  aud  with  the  subsequent  employ- 
ment of  the  same  symbol  by  the  Apostles  (1  Cor. 
3 :  13;  1  Pet.  1  : 7 ;  4 :  12, 13).  It  accords,  also,  with  the 
unsvmbolic  teaching  of  Christ,  in  other  passages, 
respecting  the  necessity  of  self-sacrifice  in  his 

followers    (Luke  9  ;  23  ;    14  :  26,  21 ;    John  12  :  25,  etc.),     and 


4(3 


MARK. 


[Ch.  X. 


CHAPTER  X. 

ANDi  he  arose  from  thence,  and  cometh  into  the 
coasts  of  Judsea,  by  the  farther  side  of  Jordan : 
and  the  people  resort  unto  him  again  ;  and,  as  he  was 
wont,  he  taught  them  again. 

2  And  the  Pharisees  came  to  him,  and  asked  him.  Is 
it  lawful  for  a  man  to  put  away  his  wiie?  tempting 
him. 

3  And  he  answered  and  said  unto  them,  What  did 
Moses  command  you  ? 

4  And  they  said,  Moses  ■■  suffered  to  write  a  bill  of 
divorcement,  and  to  put  her  away. 

5  And  Jesus  answered  and  said  unto  them.  For  the 
hardness  of  your  heart  he  wrote  you  this  precept : 

6  But  from  the  beginning  of  the  creation  God  made* 
them  m3.1e  and  female. 

7  For '  this  cause  shall  a  man  leave  his  father  and 
mother,  and  cleave  to  his  wife : 

8  And  they  twain  shall  be  one"  flesh:  so  then  they 
are  no  more  twain,  but  one  flesh. 

9  What  therefore  God  hath  joined  together,  let  not 
man  put  asunder. 

10  And  hi  the  house  his  disciples  asked  him  again  of 
the  sam<  matter. 

11  Am  he  saith  unto  them,"  Whosoever  shall  put 
away  hiL  wife,  and  marry  another,  committeth  adul- 
tery agaiut  her. 

12  And  if  a  woman  shall  put  away  her  husband,  and 
be  married  to  another,  she  committeth  adultery. 

13  And"  they  brought  young  cliildren  to  him,  that 
he  should  touca  them  :  and  his  disciples  rebuked  those 
that  brought  them. 

14  But  when  Jesus  saw  it,  he  was  much  "  displeased, 
and  said  unto  them,  Suffer  the  little  children  to  come 
unto  me,  and  forbid  them  not ;  for  of  such  1  is  the  king- 
dom of  God. 

15  Verily  I  say  unto  you,  Whoso2ver  shall  not  re- 
ceive the  kingdom  of  God  as  a  little  child,  he  shall  not 
enter  therein. 

16  And  he  took  them  up  in  his  arms,  put  his  hands 
upon  them,  and  blessed  them. 

17  And*  when  he  was  gone  forth  into  the  way,  there 


came  one  running,  and  kneeled  to  him,  and  asked  him, 
Good  Master,  what  shall  I  do  that  1  may  inherit  eter- 
nal life  ? 

18  And  Jesus  said  unto  him.  Why  callest  thou  me 
good  ?     7 here  is  none  good  but  one,"  that  is,  God. 

19  Thou  knowest  the ''  commandments,  Do  not  com- 
mit adultery.  Do  not  kill,  Do  not  steal.  Do  not  bear 
false  witness.  Defraud  not,  Honour  thy  father  and 
mother. 

20  And  he  answered  and  said  unto  him.  Master,  all ' 
these  have  I  observed  from  my  youth. 

21  Then  Jesus  beholding  him,  loved  him,  and  said 
unto  him.  One"  thing  thou  lackest:  go  thy  way,  sell 
whatsoever  thou  hast,  and  give  to  the  poor,  and  thou 
shah  have  treasure  <^  in  heaven  :  and  come,  take  up  the 
cross,  and  follow  me. 

22  And  he  was  sad  at  that  saying,  and  went  away 
grieved  ;  for  he  had  great  possessions. 

23  And  Jesus  looked  round  about,  and  saith  unto  his 
disciples,  How  hardly  shall  they  that  have  riches  enter 
into  the  kingdom  of  God  ! 

24  And  the  disciples  were  astonished  at  his  words. 
But  Jesus  answereth  again,  and  saith  unto  them.  Chil- 
dren, how  hard  is  it  for  them  that  trust "^  in  ricnes  to 
enter  into  the  kingdom  of  God  ! 

25  It  is  easier  for  a  camel  to  go  through  the  eye  of  a 
needle,  than  for  a  rich  man  to  enter  into  the  kingdom 
of  God. 

26  And  they  were  astonished  out  of  measure,  saying 
among  themselves.  Who  then  can  be  saved  ? 

27  And  Jesus  looking  upon  them  saith,  W'ith  men  it 
is  impossible,  but  not  with  God:  fore  with  God  all 
things  are  possible. 

z8  Then  Peter  began  to  say  unto  him,  Lo,  we  have 
left  all,  and  have  followed  thee. 

29  And  Jesus  answered  and  said.  Verily  I  say  unto 
you.  There  is  no  man  that  hath  left  house,  or  brethren, 
or  sisters,  or  father,  or  mother,  or  wife,  or  children,  or 
lands,  for  my  sake,  and  the  gospel's, 

30  But  he  shall  receive  an  hundredfold  now  in  this 
time,  houses,  and  brethren,  and  sisters,  and  mothers, 
and  children,  and  lands,  with  persecutions  ;  and  in  the 
world  to  come  eternal  life. 


u  Ma  t.  19  :  1,  etc.;  John  10  :  40 r  Deut.  24  :  1  ;  Matt.  5  :  31....S  Gen.  1  :  27  ;  5  :  2 ;    Mai.  2  :  15...  t  Gen.  2  :  24 u  1  Cor.  6  :  16 ;  Eplies. 

6  :  31 V  Matt.  6  :  32 ;  19  :  9  ;  Luke  16  :  18;  R 7:3;    1  Cor.  7  :  10,  11....W  Matt.  19  :  13  ;    Luke  18  :  1.5.... x  Ephes.  4  :  26....y  Matt. 

18  :  10;  1  Cor.  14  :  20 ;  1  Pel.  2:2;  Rjv.  14  :  5....2  M.itt.  19  :  16,  etc.  ;  Luke  18  :  18,  etc a  Ps.  86  :  6  ;  119  :  68 b  Exod.  20;  Rom.  13  :  9. 

c  Isa.  68  :  2:  Ezek.  33  :  31,  32;  Mai.  3:8;  Run   7:9;    Pliil.  3:6 d  James  2  :  10 e  Matt.  6  :  19,  20;    Luke  12  :  33;  16  :  9 f  Job 

31  :  24;  Pa.  62  :  7  ;  62:  10;  Hab.  2  ;  9  ;  1  Tim.  6  :  17 ;  Rev.  3  :  17 g  Gen.  18  :  14  ;  Job  42  :  2  ;  Jer.  32  :  17  ;  Luke  1  :  37. 


with  the  actual  experience  of  the  Christian 
church,  in  which  it  is  almost  universally  obser- 
vable that  those  who  have  suffered  in  Christ's 
fiery  trial,  possess  an  indescribable  tiavor  and 
power  of  character  and  experience,  which  makes 
them  in  a  peculiar  sense,  the  salt  of  the  commu- 
nity or  the  church. 

Ch.  10  :  1.  The  mission  in  Pehea.  See 
note  on  parallel  passage  in  Matl.  .9  ;  1,  2. 

2-12.  Christ's  law  of  mak^Iajje  and  di- 
vorce. See  notes  on  Matt.  19:3-13.  Of  these 
instructions  Luke  gives  only  a  hint  (Lake  i6 :  .w). 
Verse  12  here  is  peculiar  to  Mark.  "  It  is  ex- 
pressed as  though  the  woman  were  the  active 
party,  and  put  away  her  husband,  which  was 
allowed  by  Greek  and  Roman  law  (i  Cor.  7 :  is),  but 

not    by    Jewish     (Oeut.  24  :  l  ;    Josephus'  Antiquities  XV  :  7, 

io>." — (Alforcl.)  It  confirms  what  I  have  said  on 
Matt.  19  :  9,  that  the  principles  respecting  di- 
vorce here  inculcated  apply  equally  to  either  sex. 
The  other  variations  in  language  between  the  ac- 
counts of  Matthew  and  Mark  are  unimportant. 
For  the  most  important  see  note  on  Matt.  19 :  4r-6. 


13-16.  Christ  blesses  little  children. 
Matt.  19  :  13-15  ;  Luke  18  :  15-17.  See  notes  on 
Matthew.  Mark  adds  some  graphic  touches  not 
given  by  Matthew,  viz.,  that  "Ae  was  mrich  dis- 
pleased, "  and  that  "  he  took  them  up  in  his 
arms.''^  Verse  15  is  given  by  Mark  and  Luke, 
btit  not  by  Matthew.  On  the  respects  in  which 
we  must  become  like  little  children  in  order 
to  enter  Christ's  kingdom,  see  notes  on  Matt. 
18  :  3,  4. 

17-22.  The  rich  toung  ruler.  Matt.  19  : 
16-22 ;  Luke  18  :  18-23.  In  studying  this  inci- 
dent compare  these  accounts  Avith  care.  On 
the  whole  incident  consult  notes  on  Matthew. 
The  pictorial  and  graphic  nature  of  Mark's 
writing  is  illustrated  in  his  account  here.  It  is 
he  alone  who  tells  us  that  the  young  man  came 
running  (a  token  of  his  earnestness\  and  kneeled 
to  Jesus  (a  token  of  his  reverence)  in  the  way, 
i.  e.,  on  the  public  road  (a  token  of  humility). 
He  alone  tells  us  (ver.  21)  that  "  Jesus  beholding 
him  loved  him  "  ;  he  graphically  portrays  the 
change  in  the  young  man  at  our  Lord's  answer; 


I 


Ch.  X.] 


MARK. 


47 


31  But""  many  that  are  first  shall  be  last;  and  the 
last  first. 

32  And'  they  were  in  the  way  going  up  to  Jerusa- 
lem ;  and  Jesus  went  betore  tlieni:  and  they  were 
amazed  ;  and  as  they  followed,  they  were  afraid.  And 
he  took  again  the  twelve,  and  began  to  tell  them  what 
things  should  happen  unto  him, 

33  Sayings  Behold,  we  J  go  up  to  Jerusalem  ;  and  the 
Son  of  man  shall  be  delivered  unto  the  chief  priests, 
and  unto  the  scribes,  and  they  sliall  condemn  him  to 
death,  and  shall  deliver  him  to  the  Gentiles ; 


34  And*  they  shall  mock  him,  and  shall  scourge 
him,  and  shall  spit  upon  him,  ana  shall  kill  him  ;  and 
the  third  day  he  shall  rise  agam. 

35  And  James  and  John,  the  sons  of  Zebedee,  come 
unto  him,  saying.  Master,  we  would  that  thou  sliould- 
est  do  for  us  whatsoever  we  shall  desire. 

36  And  he  said  unto  them,  What  would  ye  that  I 
should  do  for  you  ? 

37  They  said  unto  him.  Grant  unto  us  that  we  may 
sit,  one  on  thy  right  hand,  and  the  other  on  thy  lelt 
hand,  in  thy  glory. 


h  Matt.  20  :  16  ;  Luke  13  :  30 1  Matt.  30  :  17,  etc. ;  Luke  18  :  31,  etc j  Acta  20 :  22. ...  k  Ps.  22  :  6,  7,  13. 


"  He  saddened  at  the  saying  and  went  away 
grieved  "  (ver.  22). 

23 -SI.  Discourse  concerning  riches. 
Matt.  10  :  23-30 ;  Luke  18  :  34-30.  See  notes  on 
Matthew.  Mark's  report  contains  some  imiiort- 
ant  particulars  not  given  by  the  others.  To  him 
we  are  indebted  for  what  is  the  key-note  to  the 
entire  discourse,  and,  indeed,  to  the  wliole 
Scripture  teaching  on  the  subject  of  wealth. 
"  How  hard  is  it  for  them  that  trust  in  riches  to 
enter  into  tlie  kingdom  of  God  "  (ver.  24) ;  to  him 
also  for  the  explicitness  of  the  language  in  which 
Christ's  promise  of  earthly  prosperity  is  clothed, 
the  words  "now  in  this  time,  houses,  and 
brethren,  and  sisters,  and  mothers,  and  chil- 
dren, and  lands,  with  persecutions,"  being  pecu- 
liar to  Mark.  On  the  promise  see  note  on 
Matthew,  p.  230.  After  this  discourse,  and  form- 
ing an  integral  part  of  it,  follows  the  parable  of 
the  laborers  in  the  vineyard,  reported  alone  by 
Matthew,  ch.  20  : 1-16. 

€h.  10  :  .3i-34.  PROPHECY  OF  CHIMST'S  PASSION  AND 
UI'ISUIMIKCTION.  —  Chkist's  constancy  the  Chris- 
tian's EXAMPLE  (Heb.  12  :  2). 

Matt.  20  :  17-19  ;  Luke  18  :  31-31.  The  place 
of  this  prophecy  is  the  road  leading  to  Jerusalem 
(Lake  19  :i);  the  time  Is  intermediate  the  close  of 
tlie  ministry  in  Perea  (Matt.  19 :  1, 2,  note)  and  the 
Passion  week,  and,  in  the  judgment  of  the  best 
harmonists,  after  the  resurrection  of  Lazarus 
(,rohii,cii.  11). 

32.  This  graphic  description  is  found  only  in 
Mark. — lu  the  way.  The  public  highway. — 
Amaze i  -»  *  *  afraid.  In  a  ministry  of 
three  months  in  Jerusalem  the  Jews  sought  to 
assassinate  Jesus,  twice  mobbed  him,  and  once 
issued  an  order  for  his  arrest  (john  7 :  19, 32 ;  8 :  59 ; 
10 :  31, 39).  Their  enmity  was  increased  by  the  res- 
urrection of  Lazarus  (John  2 :  4fr-5o).  The  disciples 
were  amazed  that  Jesus  should  retura  to  Jerusa- 
lem in  the  face  of  this  hostility.  They  were 
afraid  to  follow,  yet  would  not  turn  back  (john 
11 ;  8  with  6:67, 68).  It  is  In  answer  to  their  unex- 
pressed amazement  and  fear  that  Christ,  who 
would  have  all  his  followers  count  the  cost  (Luke 
14  :  27, 28),  foretells  his  approaching  death.  There 
may  have  been  something  in  his  determined  gait 
and  mien,  expressed  here  in  the  words,  "Jesus 


went  before  them,"  which  enhanced  their  awe. 
Wordsworth  notes  this  as  one  of  the  indications 
in  the  N.  T.  of  the  peculiar  efEect  produced  on 
others  by  Christ's  external  appearance  and  de- 
portment ;  I  should  add,  by  the  unconscious 
manifestation  of  his  moral  and  spiritual  power. 
See  for  other  iUustratious  of  this,  Matt.  21 :  13 ; 
Mark  9  :  15  ;.  Luke  4  :  iO,  SO  ;  John  7  :  44-46  ; 
18  :  6.  The  spirit  of  Christ's  going  up  to  Jeru- 
salem as  described  here  by  Mark  illustrates  and 
is  illustrated  by  Heb.  12  :  2.  He  "  endured  the 
cross,  despising  the  shame." — Began  to  tell. 
More  fully  and  clearly  than  ever  before.  This 
was  the  third  prophecy  of  his  sufferings  (Maw. 
16 :  21 ;  17 :  22),  but  HOW  for  the  first  time  he  dis- 
tinctly declares  that  he  is  to  be  crucified  (Matt. 

20  :  19). 

33,  34.  Luke  adds,  "All  things  that  are  writ- 
ten by  the  prophets  concerning  the  Son  of  man 
shall  be  accomplished,"  a  clear  recognition  of 
the  truth  that  the  Passion  of  the  Messiah  was  a 
distinct  subject  of  O.  T.  prophecy  (Luke  is :  si,  note). 
—  Betrayed,  by  Judas  Iscariot,  unto  the 
chief  priests  and  scribes,  i.  e.,  the  Sanhe- 
drim (see  Matt.  2 : 4,  nott). — And  they  shall  con- 
demn him  to  death,  etc.  For  the  Uteral 
fulfilment  of  these  prophecies  see  Matt.  26  :  14-10, 
47,  66  ;  27  :  2,  28-31,  35  ;  28  :  19.  Luke  adds  that 
the  disciples  did  not  understand  Christ's  prophe- 
cy (Luke  18 :  33,  noto).  This,  too,  is  evidcut  from  the 
incident  that  follows. 

Ch.  10  :  35-45.  AMBITIOrS  REQUEST  OF  THE  SONS  OF 
ZEBEDEE. — Illustrations  of  unanswered  prater: 

A  UNITED  prater  OF  FAITH  DENIED.— ThE  FALSE  AND 

THE  TRUE  ASPIRATION  FOR  GLORT  (vcr.  37  wlth  John 
17  :  5  ;  Rom.  2:7;  2  Tim.  4  :  7,  8).— The  answer  op 
Christ  to  the  Christian's  prater  for  glort  (vera. 
38,  39;  Rom.  5:  .3-5;  8  :  18).— Christ  the  administra- 
tor OF  the  Father's  will  (ver.  40).— The  heathen 
and  the  Christian  ideas  of  greatness  contrasted 
(vers.  42-44).— The  mission  of  the  Messiah  (ver.  45). 
Comp.  Matt.  20  :  20-28.  There  is  no  material 
difference  in  the  two  accounts,  except  that  Mat- 
thew represents  the  request  as  preferred  by 
the  mother,  Salome.  But  in  Matthew  Christ's 
reply  is  made  to  the  sons.  Probably  the  sons 
brought  their  mother  with  them,  as  the  modem 
office-seeker  seeks  through  the  intervention  of 
another ;  perhaps,  too,  they  remembered  the  re- 


48 


MARK. 


[Ch.  X. 


38  But  Jesus  said  unto  them,  Ye'  know  not  what  ye 
ask.  Can  ye  drink  of  the  cup  that  I  drink  ol  ?  and  oe 
baptized  with  the  baptism'"  that  I  am  baptized  with  ? 

39  And  they  said  unto  him,  We  can.  And  Jesus 
sad  unto  them,  Ye"  shall  indeed  drink  of  the  cup" 
that  1  drink  of:  and  with  the  baptism  that  I  am  bap- 
tized withal,  shall  ye  be  baptized : 


40  But  to  sit  on  my  right  hand  and  on  my  left  hand, 
is  not  mine  to  give  ;  but  it  shall  be  given  to  them  for 
whom  it  is  prepared. p 

41  And  when  the  ten  heard  it,  they  began  to  be  much 
displeased  with  James  and  John. 

42  But  Jesus  called  them  to  him,  and  saith  unto 
them,  Vei  know  that  they  which  are  accounted  to  rule 


1  James  4:3 m  Luke  12  :  50.    . .  u  Matt.  10  ;  25  ;  John  17  :  14 o  ch.  14 :  36 p  Matt.  25  :  34  ;  Hob.  11  :  10 q  Lute  22  :  26. 


bukes  previously  admiuistered  to  the  twelve  for 
their  ambition  (Mark  9 :  35-37). 

36-37.  James  and  John.  On  the  charac- 
ter and  lives  of  these  apostles,  see  note  on  Mat- 
thew, ch.  10,  pp.  147-150.  They  thought  the 
kingdom  of  God  would  appear  Immediately 
(Luke  19 ;  u),  and  probably  expected  the  immediate 
realization  of  Christ's  promise  of  kingly  honor 
(Matt.  19 :  23).  The  fact  that  John  united  in  this 
request  does  not  tally  with  his  traditional  char- 
acter, as  one,  by  nature,  humble  and  spiritually 
minded.  See  Mark  3  :  17,  note.  Compare  this 
prayer  with  Christ's  promises  (Matt,  is :  19),  and 
observe  that  the  denial  here  of  a  petition,  in 
which  two  were  agreed  and  whiih  was  apparent- 
ly founded  upon  a  faith  in  Christ  as  a  Messiah, 
whose  reign  was  not  distant,  constitutes  a  divine 
limitation  of  that  promise.  Comp.  James  4:3. — 
One  on  thy  right  hand  and  the  other  on 
thy  left.  The  places  of  special  honor.  In  Jo- 
scphus  (Ant.  6:11,9),  Jonathan  is  represented  as 
Bitting  at  Saul's  right  hand  and  Abner  at  his  left. 
In  the  Rabbinical  books  God  is  represented 
with  the  Messiah  on  his  right  and  Abraham 
on  his  left.  Comp.  1  Kings  3  :  19 ;  22  :  19 ; 
Heb.  1  :  13.  Observe  the  promises  of  the  Lord 
are  places  of  trud,  power,  and  activity  (Matt.  19 : 
28 ;  25  :  21,  23) ;  thc  Tcqucst  hcrc  is  simply  for 
places  of  honor. — In  thy  glory.  Compare 
Christ's  prayer,  whose  language  is  similar,  but 
whose  spirit  how  difierent.  John  17  : 5,  24.  Ob- 
serve that  he  asks  to  participate  in  the  glory  of 
the  Father  after  he  has  finished  his  work,  the 
disciples  before  they  have  done  theirs.  Comp. 
Rom.  2  :  10 ;  3  Tim.  4  :  7,  8. 

38.  Ye  know  not  what  ye  ask.  An  il- 
lustration this  of  ignorant  prayer.  Within  a 
month  they  saw  the  places  on  his  right  hand  and 
his  left  occupied  by  the  two  thieves  in  the  cru- 
cifixion ;  and  they  could  not  have  failed  to  real- 
ize then  the  solemn  significance  of  Christ's  dec- 
laration and  of  the  question  which  followed. — 
Are  ye  able  to  drink  of  the  cup  *  *  * 
and  be  baptized  with  the  baptism  ?  *  ♦ 
The  cup  and  the  baptism  are  Scriptural  emblems 
of  sorrow ;  it  is  not  fanciful  to  regard  the  first 
as  a  symbol  of  inner  and  spiritual  bitterness,  the 
eecond  as  a  symbol  of  outer  persecution  and 

trial  (lea.  61:22;  Matt.  26  :  42  ;  3  :  II,  note).  There  ap- 
pears to  be  here  a  latent  reference  to  the  sacra- 
ments.   In  that  case  the  cup  of  the  Lord's  Sup- 


per must  be  regarded  by  the  communicant  as  a 
pledge  to  share  in  the  sorrows  of  him  who  was  in 
travail  for  the  sins  of  the  world,  and  baptism  as 
an  admission  to  the  kingdom  whose  perfected 
glory  is  the  harvest  of  a  sowing  of  trials  ami 

tears  (Rom   6:6-8;  2  Tim.  2  :  12). 

39.  We  can.  The  language  of  assurance; 
but  assurance  may  be  of  faith  or  of  ignorance  ; 
here  it  is  of  ignorance.  They  could  say  this  be- 
cause they  knew  not  what  it  meant.  When  the 
Master  drank  the  cup  they  shared  not  his  sor- 
row, but  slept ;  when  he  entered  into  the  bap- 
tism of  his  Passion  they  forsook  him  and  fled 
(Mark  14  :  30-37,  6o). — Yc  sliall.  "Ouc  of  these 
brethren  was  the  first  of  the  apostles  to  drink 
the  cup  of  suffering  and  be  baptized  with  the 
baptism  of  blood  (Acts  12 ;  1,  2) ;  the  other  had  the 
longest  experience  among  them  of  a  life  of  trou- 
ble and  persecution." — {Alford.)  See  Matt.  10, 
pp.  147-150. 

40.  But  to  sit  on  my  right  hand  and  on 
my  left  hand  is  not  mine  to  give,  but  (is 
for  those)  for  Avhom  it  is  prepared.  Mat- 
thew adds.  By  my  Father.  This  declaration  is 
not  to  be  interpreted  away  by  translating  it  (d/./.u 
01  c)  except  (to  those)  '■''for  whom  it  has  been  pre- 
pared," as  Owen  and  Alford,  which  is  doubtful 
Greek  (see  Winer,  §  53  :  10,  and  Hob.  Lex.,  art. 
u//(i) ;  nor  by  rendering  it,  "/■>■  not  mine  to  give 
on  the  ground  of  private  friendnhip"  (Owen), 
'■'■in  an  arbitrary  way"  (James Morison),  or,  "It 
is  not  mine  to  promise  now''''  {3Iatthew Henry),  all 
of  which  are  more  than  doubtful  interpreta- 
tions. The  spirit  of  the  original  is  cori'ectly 
renelercd  by  our  English  version.  The  works 
which  Christ  does  are  done  by  the  power  of  the 
Father  dwelling  in  him  (john  5 :  36 ;  9 : 4 ;  10 :  25) ;  the 
words  which  he  speaks  are  his  Father's  words 
(John  14: 10);  his  life  is  to  do  his  Father's  will 
(Luke  2 :  49 ;  John  4 :  24) ;  the  glory  he  had  bcforc  tli-e 
foundation  of  the  world  he  had  with  the  Father 
(John  17 : 5) ;  the  power  of  the  present  and  the 
glory  of  the  future  he  derives  from  the  Father 

(Col.  1  :  19  ;  Phil.  2:9;  Heb.  1  :  2,  4).      So,  the  plaCC  Wllich 

he  goes  to  prepare  for  his  disciples  (John  i4 : 2),  and 
the  crown  which  he  will  give  his  followers  (2  Tim. 
4  : 8),  are  given  as  they  have  been  willed  by  the  Fa- 
ther. In  brief,  in  the  final  adjudication  of 
rewards  and  punishments,  as  in  all  else,  Christ 
executes  the  Father's  will. 

41.  They  began  to  be  much  displeased. 


Oh.  X.] 


MARK. 


49 


over  the  Gentiles  exercise  lordship  over  them ;  and 
their  great  ones  exercise  authority  upon  them. 

43  But  so  shall  it  not  be  among  you:  but ■■  whoso- 
ever will  be  great  among  you,  shall  be  your  minis- 
ter: 

44  And  whosoever  ot  you  will  be  the  chiefest,  shall 
be  servant  of  all. 

45  For  even  the  Son  of  man  came  not  to  be  ministered 
unto,  but*  to  minister,  and  to 'give  his  life  a  ransom 
for  many. 

46  And"  they  came  to  Jericho:  ind  as  he  went  out 
of  Jericho  wita  his  disciples  and  a  great  number  of  peo- 
ple, blind  Bartimseus,  the  son  of  Timseus,  sat  by  the 
highway  side,  begging. 

47  And  when  he  heard  that  it  was  Jesus  of  Nazareth, 


he  began  to  cry  out,  and  say,  Jesus,  thou  Son  of  Da- 
vid, have  mercy  on  me. 

48  And  many  charged  him  that  he  should  hold  his 
peace  :  but  he  cried  the  more  *  a  great  deal.  Thou  3on 
of  David,  have  mercy  "  on  me. 

49  And  Jesus  stood  still,  and  commanded  him  to  be 
called.  And  they  call  the  blind  man,  saying  unto  him. 
Be  of  good  comfort,  rise :  he  "  calleth  thee. 

50  And  he,  castings'  away  his  garment,  rose,  and 
came  to  Jesus. 

51  And  Jesus  answered  and  said  unto  him,  What  wilt 
thou  that  I  should  do  unto  thee  ?  The  blind  man  said 
unto  him,  Lord,  that  I  might  receive  my  sight. 

52  And  Jesus  said  unto  him,  Go  thy  way  ;  thy^  faith 
hath  made  thee  whole.  And  immediately  he  received 
his  sight,  and  followed  Jesus  in  the  way. 


oh 

9 

•^h 

Matt. 

20 

2«, 

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48. 

..s  Jo 

m\^^■. 

14 

Phil. 

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lit. 

tU  : 

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Luke 

IS  :  35 

til 

c. .  .  .V 

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:  13. 

.  -W 

Rs. 

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luhj 

11  ; 

2H.  . 

Phil 

3  ; 

7-9 

I'll 

S 

34 

;  MaU.  9 

:  Vi 

The  same  spirit  of  self-seeking  which  incited  the 
request  of  James  and  John  incited  the  displeas- 
ure and  indignation  (Matt.  20 :  24)  of  the  ten.  Christ 
rebukes  botn. 

43-44.  But  Jesus  called  them.  Their 
controversy  had  been  carried  on  aside,  and  apart 
from  Jesus. — They  which  are  accounted  to 
rule  over  the  Gentiles.  "Not  equal  to,  Thoae 
who  rule,  which  God  alone  does." — {Alford.) 
Moreover,  the  apparent  are  rarely  the  real  rulers. 
— Lord  it  over  them.  The  original  verb,  in 
both  cases,  is  compounded  with  a  preposition 
(xutd),  which  gives  a  peculiar  tone  to  the  lan- 
guage, as  of  lordship  and  authority  exercised 
oi.'er  and  agains'  the  ruled.  And  this  is  the  essen- 
tial spirit  of  all  despotism,  whether  civil  or  eccle- 
siastical. See  note  below. — But  whosoever 
will  be  great  amous^  you.  Primarily,  in 
the  Christian  church ;  secondarily,  in  Christian 
communities. — Shall  be  your  servant.  The 
word  {didfuiv')^)  properly  signifies  one  who  waits 
on  guests  at  a  table  ;  hence  it  is  taken  typically 
in  the  N.  T.  to  signify  a  preacher  and  pastor 
(2  Cor.  11 :  23).  Here  it  is  not  used  in  the  ecclesi- 
astical, but  in  the  more  general  sense.  Great- 
ness is  to  be  achieved  in  serving,  not  in  com- 
pelling the  service  of  others. — And  whosoever 
of  you  will  become  first,  shall  be  the 
bondman  of  all.  The  original  {dov/.o^)  never 
signifies  hired  servant,  but  always  slave.  The 
idea  conveyed  by  the  metaphor  is  not,  however, 

submission  to  the  authority  of  others  (see  on  the  con- 
trary Matt.  23  :  7-12,  not  s ;  John  8  :  32  ;  I  Cor.  7  :  23  ;  Gal.  32  :  .l), 

but  subservienoj  to  their  real  interests  and  needs. 
It  is  interpreted  by  the  verse  succeeding. 

45.  For  even  the  Son  of  man.  The  Mes- 
siah. See  Matt.  10  :  23,  note.— Came  not  to  be 
ministered  unto,  but  to  minister.  This  is 
still  true,  and  he  best  serves  Christ,  not  who 
offers  him  the  best  service,  but  who  hunger- 
ingly  seeks  and  humbly  receives  from  him  the 
most.  For  illustrative  interpretation  of  this  say- 
ing, see  Luke  10  :  38-43.— And  to  give  his  life 
a  ransom  for  many.    It  is  hardly  possible  to 


misunderstand  the  meaning  of  this  metaphor, 
which  clearly  impUes  a  true  sacrificial  offering 
by  Christ,  in  order  to  redeem  from  sin  the  souls 
of  those  that  trust  in  him.  Comp.  Isaiah  35  :  10 ; 
51  :  10  •,  Jer.  31  :  11 ;  Ilosea  13  :  14  ;  1  Cor.  0  :  LO  ; 
Gal.  1:4;  Titus  3  :  14  ;  1  Pet.  1  :  18,  10.  The 
ransom  is  offered  for  all,  1  Tim.  3:6;  it  is  effica- 
cious for  the  many  who  accept  it,  the  great  mul- 
titude, which  no  man  could  number,  of  Rev. 
7  :  9,  10. 

The  principles  here  inculcated  (vers.  42  t-  45)  do 
not  forbid  classes  in  society,  nor  the  exercise  of 
legitimate  authority,  by  appointed  officials  in 
church  or  state.  But  they  do  require  that  all 
apparent  rulers  shall  be  the  real  servants  of  the 
people,  and  shall  use  their  place  and  authority 
as  a  means  of  serving  others,  not  of  self-aggran- 
dizement. Quesnel's  notes  on  the  parallel  pas- 
sage. Matt.  20  :  35-3S,  should  be  read  by  those 
who  have  the  opportunity.  His  deductions  con- 
cerning the  duty  of  the  clergy,  are  the  more 
noteworthy,  because  he  is  a  Roman  Catholic. 
The  clergy  are  not  to  lord  it  over  the  laity,  not 
to  assume  the  air  and  deportment  of  secular 
princes  ;  they  are  to  look  upon  their  office  as  only 
a  sei-vice  or  ministry,  to  be,  in  service  though 
not  in  submission,  the  bondmen  of  the  people, 
and  to  be  always  ready  to  spend  and  be  spent  for 

their  flocks  (John  10: 11  ;2Cor.  12:15:  1  John  3  :  le). 

46-52.  He.\ling  of  blind  Bartim^us. 
M.att.  20  :  39-34  ;  Luke  18  :  35-44.  See  notes  on 
Luke,  where  the  accounts  are  compared  and  the 
variations  noted. 

Ch.  II  :  1-11.  The  triumphant  entry 
INTO  Jerusalem.  Of  this  entry  we  have  four 
accounts.  Comp.  Matt.  31  :  1-11 ;  Luke  10  : 
39-44 ;  John  13  :  13-19.  See  notes  on  Luke  for 
all  that  is  common  to  the  four  accounts  and  for 
a  consideration  of  the  probable  chronology. 
Two  or  three  details  are  peculiir  to  Mark. — 
Straightway  he  Avill  send  him  hither. 
There  is  some  uncertainty  as  to  the  correct  read- 
ing of  this  phrase.  According  to  Origen,  Lach- 
maim,  Tischendorf,    and  Tregelles,    it   should 


50 


MAEK. 


[Ch.  XL 


CHAPTER  XI. 

AND "  when   they   came   nigh   to  Jerusalem,  unto 
Bethphage,  and  Bethany,  at  the  Mount  of  Olives, 
he  sendeth  forth  two  of  his  disciples, 

2  And  saith  unto  them,  Go  your  way  into  the  village 
over  against  you  :  and  as  soon  as  ye  be  entered  into  it, 
ye  shall  tind  a  colt  tied,  whereon  never  man  sat ;  loose 
liim,  and  bring  him. 

3  And  if  any  man  say  unto  you,  Why  do  ye  this? 
sayy*;  that  the  Lord  hath  need  ^  of  him  ;  and  straight- 
way he  will  send  him  hither. 

4  And  they  went  their  way,  and  found  the  colt  tied 
by  the  door  without,  in  a  place  where  two  ways  met ; 
and  they  loose  him. 

5  And  certain  of  them  that  stood  there  said  unto 
them.  What  do  ye,  loosing  the  colt  ? 

6  And  they  said  unto  them  even  as  Jesus  had  com- 
manded :  and  they  let  them  go. 

7  And  they  brought  the  colt  to  Jesus,  and  cast  their 
garments  on  him  :  and  ■=  he  sat  upon  him. 

8  And  many  spread  their  garments  in  the  way  ;  and 


others  cut  down  branches  ofiF  the  trees,  and  strawed 
thetiz  in  the  way. 

9  And  they  that  went  before,  and  they  that  followed, 
cned,  saying,  Hosanna  ;  Blessed  ''  is  he  that  cometh  in 
the  name  of  the  Lord  : 

10  Blessed  be  the  kingdom  "^  of  our  father  David,  that 
cometh  in  the  name  of  the  Lord :  Hosanna  in  the  hisrh- 
est.f  ^ 

11  And  Jesus  entered  into  Jerusalem,  and  into  the 
temple:  and^  when  he  had  looked  round  about  upon 
all  things,  and  now  the  eventide  was  come,  he  went  out 
into  Bethany  with  the  twelve. 

12  And  ''  on  the  morrow,  when  they  were  come  from 
Bethany,  he  was  hungry  : 

13  And  seeing  a  fig  tree  afar  oflF.  having  leaves,  he 
came,  if  haply  he  might  find  anytning  thereon  :  and 
when  he  came  to  it,  he  found  nothing  >"but  leaves  ;  for 
the  time  of  figs  was  no\.yet. 

,14  And  Jesus  answered  and  said  unto  it,  No  man  eat 
fruit  of  thee  hereafter  for  ever.  And  his  disciples 
heard  it. 


I,  etc.;  Luke  19  :  29,  etc.;  J  .Im  12  :  14,  etc....b  Acts  17  :  55.... i-  Zech.  9  :  9....(1  Ps.  118:  S6....e  Ise.  9:7;  Jer.  33:  15... 
f  Ps.  U8  :  1 g  Zei)h.  1  :  12;  Ezek.  8:9 h  Matt.  21  :  18,  etc i  Isa.  5  :  7. 


read,  Straightway  he.,  i.  e.,  the  Lord,  will  send  him 
hack  again.  That  is,  it  is  a  promise  to  the  owner 
of  a  speedy  return  of  the  ass.  Alford  retains 
our  English  version,  which  interprets  the  words 
as  a  prophecy  to  the  disciples  that  the  owner 
will  send  the  animal  at  once  on  receiving  the 
message,  "The  Lord  hath  leed  of  him." — 
Where  two  Avays  meet.  Rather,  "m  the 
vonndabout  way;''''  either,  as  Wordsworth,  "in 
the  buck  way  which  led  round  the  house  ;  "  or, 
as  James  Morison,  "a  topographical  note  that 
could  only  be  given  by  an  eye-witness ;  the  like- 
lihood is  that  the  village  would  be  straggled 
along  a  road  that  deviated  from  the  highway, 
but  came  round  to  it  again."  — Cut  down 
branches  off  the  trees.  This  corresponds 
with  the  i^ar^i'lel  passages  in  Matthew  and  John. 
But  the  best  reading  here  is,  "  And  others  twigs, 
having  cut  (?iem  out  of  the  fields.''''  The  original 
(<tT(^iu:)  indicates  small  twigs,  such  as  are  fit 
for  a  lied  or  mattress,  and  might  include  rushes 
or  leaves." — And  strawed  them  in  the  way. 
This  phrase  is  wanting  in  the  best  manuscripts. 
It  is  borrowed  probably  from  Matthew,  and  cor- 
rectly describes  the  facts.  Verse  11  is  peculiar 
to  Mark.  Matthew  and  Luke  write  as  though 
Jesus  drove  the  cattle  and  dealers  out  of  the 
Temple  that  same  day,  though  they  do  not  ex- 
plicitly say  so.  Greswell's  supposition  is  a  rea- 
sonable cne,  that  the  traders  and  their  eflfects 
had  been  removed  for  the  day,  but  that  Christ 
saw  the  indications  of  their  presence,  and,  re- 
turning the  next  day,  drove  them  out  as  de- 
scribed by  the  three  Evangelists.  It  would 
appear  from  this  verse  and  Matt.  21  :  17  and 
Luke  21  :  S7,  that  during  the  Passion  week  he 
remained  in  Jerusalem  only  by  day,  spending 
the  night  either  at  Bethany,  just  over  the  Mount 
of  Olives,  or  on  the  mount  itself.  In  that  cli- 
mate and  at  that  season  sleeping  in  the  open  air 


was  no  hardship.  Probably  two  motives  con- 
spired to  this  course  :  safety  from  the  machina- 
tions of  the  priest  and  a  desire  for  quiet  for 
devotion,  and  perhaps  for  private  conferences 
with  his  disciples,  which  he  could  not  secure  in 
the  now  over-crowded  city. 

Ch.  11  :  12-26.  CURSINU  OF  THE  BARREN  FIG-TREE. 
— C.\ST1NG  OUT  THE  TRAHEUS  FROM  THE  TEMPLE.— 
The  prater  of  faith.— The  punishment  of  fruit- 
less PROFESSION  IS  DEATH.— The  consecration  and 
desecration  op  God's  Temple  :  it  is  consecrated 
TO  the  use  of  all  nations  ;  it  is  desecrated  when 

perverted  TO  A  me 4NS  OF  PECUNIARY  PROFIT. — THB 
promise  TO  THE  PRATER  OF  FAITH  AND  ITS  CONDITIONS. 

Parallel  with  this  account  is  Matt.  21  :  12-22 
and  Luke  19  ;  4.5^8.  Luke  does  not  mention 
the  cursing  of  the  fig-tree. 

12-14.  Few  passages  in  the  N.  T.  have  given 
rise  to  more  discussion  or  presented  more  diflS- 
culties  than  this  incident.  The  difficulties,  and 
what  I  believe  to  be  the  true  solution,  may  be, 
perhaps,  best  represented  by  embodying  them 
in  the  form  of  question  and  answer.  I.  How 
can  we  reconcile  Christ's  ignorance  of  the  fruitless 
condition  of  this  tree  with  his  divine  character? 
(1.)  It  is  not  stated  that  he  was  ignorant  of  its 
fruitless  character,  or  that  he  expected  to  find 
fruit  upon  it ;  only  that  he  went  to  it  as  if  seek- 
ing for  fruit.  (2.)  He  may,  however,  have  been 
Ignorant;  and  this  is  iinjilied,  though  not  as- 
serted, in  this  narrative.  Fo-  it  was  a  part  of  his 
voluntary  humiliation  to  subject  himself  to  al! 
the  ordinary  conditions  of  humanity,  and  he  did 
not  use  his  divine  knowledge  except  for  the  sake 
of  others  and  in  the  execution  of  his  divine  mis- 
sion. See  ch.  13  :  32,  note.  II.  How  could  he, 
as  a  reasonable  man,  have  expected  fruit  if  "  the 
time  of  figs  was  not  yet?"  This  difficulty  has 
led  to  various  explanations;  first,  to  proposed 
emendations  of  the  text,  as,  "  Where  he  was  it 


"  J^y  house  shall  be  called  of  all  nations  the  house  of  prayer  ;   but  ye  have 
made  it  a  den  of  thieves." 


Cu.  XL] 


MARK. 


51 


15  AndJ  they  come  to  Jerusalem:  and  Jesus  went 
into  the  temple,  and  began  to  cast  out  them  that  sold 
and  bought  in  the  temple,  and  overthrew  the  tables  of 
the  moneychangers,!'  and  the  seats  of  them  that  sold 
doves ; 

16  And  would  not  suffer  that  any  man  should  carry 
any  vessel  through  the  temple. 

17  And  he  taught,  saying  unto  them,  Is  it  not  writ- 


ten,' My  house  shall  be  called  of  all  nations  the  house 
of  prayer  ?  but  ye  have  made  it  a  den '"  of  thieves. 

18  And  the  scribes  and  chief  priests  heard  ?V,  and 
sought  how  they  might  destroy  him  :  for  they  feared 
him,  because  all  the  people  was  astonished  "  at  his  doc- 
trine. 

19  And  when  even  was  come,  he  went  out  of  the 
city. 


j  Malt.  21  :  12,  etc. ;    Luke  19  :  45,  etc. ;    John  2  :  14,  etc. 


.  k  Deut.  14  :  25,  26  ...  1  Isa.  56  :  7  . 

Luke  4  :  32. 


.  m  Jer.  7  :  11 . . .  n  ch.  1  :  22  ;    Matt.  7  :  28  ; 


was  the  season  of  figs,"  or,  "Was  it  not  the 
time  of  figs?  "  but  neither  of  these  are  admissi- 
ble ;  and,  second,  to  different  renderings  of  the 
present  text,  as,  "  It  was  not  a  good  season  for 
figs  tliat  year,"  or,  "It  was  not  the  harvest  sea- 
son for  figs,"  that  is,  the  time  for  gathering 
them  ;  hence  our  Lord  might  reasonably  expect 
to  find  figs  there  ;  but  neither  of  these  accords 
with  the  facts  or  with  the  text.  The  reader  will 
find  a  compact  statement  of  these  and  the  other 
explanations  in  Trench's  Notes  on  the  Miracles. 
The  facts  are  that  figs  are  produced  in  Palestine 
at  two  or  even  three  seasons  of  the  year,  viz.,  the 
end  of  June,  or  sometimes  a  little  earlier,  the 
middle  of  August,  and  the  late  fall ;  the  latter 
figs  remaining  on  the  tree  through  the  winter. 
But  the  early  fig  usually  appears  before  the  leaf  ; 
hence  in  this  case  (it  was  the  beginning  of  April) 
the  leaf  was  precocious,  and  justified  a  hope  if 
not  an  expectation  of  finding  precocious  fruit, 
and  the  language  here,  ' '  If  haply  he  might  find 
anything,"  indicates  that  it  was  only  a  bare  pos- 
sibility which  he  or  his  disciples  had  in  mind. 
Mr.  Thomson  {Land  awri  Book,  I,  538)  says  that 
he  has  plucked  the  early  figs  as  early  as  May  on 
the  Lebanon,  one  hundred  and  fifty  miles  north 
of  Jerusalem  ;  a  warm  and  sunny  spot  on  the 
slope  of  the  Mount  of  Olives  might  have  pro- 
duced leaves  as  early  as  April  on  a  specially 
early  fig-tree.  III.  Why  should  Christ  have  in- 
flicted judgment  on  the  tree,  or  been  angry 
with  it  for  failing  to  furnish  him  with  fruit? 
Of  anger  there  is  not  the  slightest  trace  in  the 
narrative.  This  has  been  invented  and  imputed 
to  Christ  by  a  cavilling  criticism.  Judgment,  in 
the  true  sense,  there  was  none.  For  the  tree, 
without  moral  responsibility,  was  neither  guilty 
of  sin  nor  capable  of  receiving  punishment.  But 
it  was  a  natural  parable  of  the  condition  of  the 
Jewish  nation,  and  the  withering  away  which 
ensued  (ver.  20)  was  an  enacted  parable  of  the 
punishment  which  divine  providence  would 
bring  upon  that  nation,  which  was  morally  re- 
sponsible for  its  condition,  and  morally  capable 
of  being  judged  and  punished.  The  act  here  is 
thus  parallel  to  and  interpreted  by  the  parable 
in  Luke  13  :  (>-9 ;  comp.  Matt.  3:8;  7  :  10 ; 
iil  :  43.  "The  tree,  by  its  precocious  leaves, 
made  a  pretenee  of  ft-uitfulness,  and  thus  exactly 
symbolized  the  Jewish  nation,   whose  sin  was 


not  so  much  that  it  was  without  fruit,  as  that 
it  boasted  of  so  much."  "  It  (the  tree)  was  pun- 
ished, not  for  being  without  fruit,  but  for  pro- 
claiming by  the  voice  of  those  leaves  that  it  had 
fruit ;  not  for  being  barren,  but  for  being  false." 
— {Trench.)  The  present  and  personal  applica- 
tion of  this  incident  is  to  all  those  who  make  a 
fair  show  of  religion,  but  bring  not  forth  the 
fruits  thereof,  as  Paul  describes  them  in  Gal. 
5  :  23,  2S. 

15-19.  Christ  had,  at  the  commencement  of 
his  ministry,  cast  the  traders  out  of  the  Temple. 
That  event,  described  by  John  (2: 13-17)  is  not  to 
be  confounded  with  the  one  described  here  and 
by  the  other  Synoptists.  See  Matt.  21  :  13,  13, 
note.  For  description  of  the  Temple,  and  notes 
on  the  signification  of  the  cleansing,  see  on  John. 
The  part  of  the  Temple  occupied  by  the  traders 
was  the  Court  of  the  Gentiles  ;  they  were  thus 
practically  excluded  from  all  participation  in 
its  benefits,  since  they  were  not  allowed  in  the 
inner  courts.  The  priests  winked  at  this  dese- 
cration, and  probably  participated  in  the  profits. 
'■'■He  ivould  not  suffer  any  vessel  to  be  carried 
through  the  Temple,''''  indicates,  not  a  prohibition 
to  carry  through  these  outer  courts  the  sacred 
utensils  of  the  Temple  proper,  but  a  prohibition 
of  the  use  of  the  outer  court  for  the  purpose  of 
a  thoroughfare.  The  word  here  rendered  vessel 
is  translated  in  Matt.  13  :  39  and  Mark  3  :  27 
goods,  and  in  Luke  17  :  31  stuff".  The  references 
in  Christ's  address  which  follow  are  to  Isaiah 
56  :  7  and  Jer.  7  :  11.  The  peculiar  language 
here,  '■'■  My  house  shall  be  called  a  house  of  prayer 
for  all  7iations,"'  reported  only  by  Luke  and 
mistranslated  in  our  English  version,  indicates 
that  this  act  was  a  rebuke,  not  only  of  the  sacri- 
lege put  upon  the  Temple  by  converting  it  into 
a  market-place,  but  also  of  the  Jewish  bigotry 
which,  by  thus  using  the  only  part  of  the  Tem- 
ple which  was  accessible  to  the  Gentiles,  ex- 
cluded them  from  its  benefits.  The  Tem- 
ple was  not  merely  for  Jewish  worshippers, 
but  for  all  nations.  The  language,  "  Ye  have 
made  it  a  den  of  thieves,''''  indicates  that  it 
was  a  corrupt  and  fraudulent  traffic  which  a 
corrupt  and  fraudulent  priesthood  had  permitted 
to  encroach  on  the  worship  of  God.  There  is 
scarcely  anywhere  in  the  N.  T.  a  more  striking 
illustration  of  the  marvellous  moral  power  of 


53 


MARK. 


[Ch.  XL 


20  And  in  the  morning,  as  they  passed  by,  they  saw 
the  fig  tre';  dried  up  from  the  roots. 

21  And  Peter,  calling  to  remembrance,  saith  unto 
him.  Master,  behold,  the  fig  tree  which  thou  cursedstis 
withered  away  ! 

22  And  Jesus,  answering,  saith  unto  him,  Have  faith 
in  God. 

23  For  verily,  I  say  unto  you,  That  whosoever  °  shall 
say  unto  this  mountain,  Be  thou  removed,  and  be  thou 
cast  into  the  sea ;  and  shall  not  doubt  in  his  heart,  but 
shall  believe  that  those  things  which  he  saith  shall 
come  to  pass  ;  he  shall  have  whatsoever  he  saith. 

24  Therefore  1  say  unto  you,  WhatP  things  soever  ye 
desire  when  ye  pray,  believe  that  ye  receive  i/iem,  and 
ye  shall  have  i/um. 

25  And  when  ye  stand  praying,  forgive,i  if  ye  have 
aught  against  any ;  that  your  Father  also  which  is  in 
heaven  may  forgive  you  your  trespasses. 

26  But '  if  ye  do  not  forgive,  neither  will  your  Fa- 
ther which  is  in  heaven  forgive  your  trespasses. 

27  And  they  come  again  to  Jerusalem:  and"  as  he 


was  walking  in  the  temple,  there  come  to  him  the 
chief  priests,  and  the  scribes,  and  the  elders, 

28  And  say  unto  him.  By '  what  authority  doest  thou 
these  things  ?  and  who  gave  thee  this  authority  to  do 
these  things  ? 

29  And  Jesus  answered  and  said  unto  them,  I  will 
also  ask  of  you  one  question,  and  answer  me,  and  1  will 
tell  you  by  what  authority  I  do  these  things. 

30  The  baptism  of  John,  was  zi  from  heaven,  or  of 
men  ?     Answer  me. 

31  And  they  reasoned  with  themselves,  saying.  If 
we  shall  say,  From  heaven  ;  he  will  say.  Why  tlien 
did  ye  not  believe  him  ? 

32  But  if  we  shall  say.  Of  men  :  they  feared  the  peo- 
ple: for"  all  men  counted  John,  that  he  was  a  prophet 
mdeed. 

33  And  they  answered  and  said  unto  Jesus,  We ' 
cannot  tell.  And  Jesus  answering,  saith  unto  them, 
Neither  do  I "  tell  you  by  what  authority  I  do  these 
things. 


0  Matt.  17  : 

20; 

I.I 

ke  17  :  6 

...p  Malt.  7 

,  , 

r, 

Ike 

11 

:9  ; 

18: 

1  ;  John 

14 

IS 

1.') 

7 

Ifi  : 

24  ;  Jas.  1 

:  S 

,  fi- 

..  q 

Matt.  6 

14 

CM 

3:  IS 

r  MmU.  is 

■..M, 

.9  Matt. 

81  :  '23,  etc.  ; 

1.: 

kn 

•.fl) 

:   1 

etc 

Numb. 

IK 

3.. 

.  .u 

■h. 

K 

:  21) 

;    Mutt.  3 

5 

•>; 

14: 

5....V  : 

.a. 

;  ;i 

29  : 

1-1 ; 

Jer.  8:1; 

Hot 

.4 

:6....w 

Luke  10  :  21, 

22. 

Christ  than  this  act  of  his  in  cleansing  the  Tem- 
ple, single-handed,  of  a  corruption  so  entrenched. 
Yet  we  must  not  forget  that  in  it  he  was  doubt- 
less supported  by  the  sympathies  of  the  Gentiles 
and  the  more  pious  Jews,  as  well  as  by  the  con- 
sciences of  the  very  men  who  were  driven  out ; 
and  that  while  the  priests  winked  at  the  traffic, 
they  would  hesitate  openly  to  sanction  it. 

20,  21.  Observe  that  the  effect  to  the  fruit- 
tree  exceeds  the  sentence ;  that  simply  con- 
demns it  to  f  ruitlessness.  But  both  in  nature  and 
in  grace  fruitlessness  always  issues  in  death. 
It  is  only  by  and  through  fruit-bearing  that  life 
is  ever  perpetuated. 

22-2G.  Have  faith  in  God.  Comp.  John 
14  : 1 ;  Ileb.  11  :  0,  Here  evidently  faith  in  a 
God  who  is  master  over  nature.  It  is  an  exhor- 
tation which  in  this  age  of  naturalism  the  church 
needs  ever  to  recall. — To  this  mount.  That 
is,  the  Mount  of  Olives,  on  which  they  were 
standing ;  the  language  points  out  a  particular 
mountain.  —  And  shall  not  doubt  in  his 
heart.  Literally,  Shall  not  be  at  variance  vMh 
himce'f  in  /lis  heart.  The  original  {(Siuxi^ilno)  is 
rendered  star/gered  in  Rom.  4  :  20,  and  wavering  in 
James  1  :  (i. — But  shall  have  faith  that 
those  thin-TS  which  he  saith  shall  come 
to  pass.  Not  merely  a  general  faith  in  God 
or  even  in  prayer,  but  a  faith  in  God  as  then 
present  and  hearing,  and  in  that  particular 
prayer  as  then  heard  and  to  be  answered. — He 
shall  have  whatsoever  he  saith.  The  words 
Whatsoever  he  saith  are  omitted  by  Tischendorf 
and  doubted  by  Alford.  But  the  omission  does 
not  materially  modify  the  meaning  of  the  prom- 
ise.— For  this  reason  I  say  unto  you.  Be- 
cause the  promise  of  blessing  is  only  to  the 
prayer  of  faith  (jamcsi  :6,  t;  5:15),  therefore  we 
need  to  strengthen  our  faith  in  the  time  of 
prayer. — And  when  ye  stand.     "To  stand  is 


the  attitude  of  praying  with  confidence ;  to  be 
prostrate,  of  praying  with  deprecation." — (Ben- 
gel.) — Forgive    if  ye    have  aught    against 

any.  Comp.  Matt.  5  :  23,  24.  The  connection 
appears  to  me  to  be  this :  Christ's  faith  had 
wrought  itself  out  in  a  symbolical  condemnation 
of  an  unfruitful  nation.  The  disciples  were  to 
imbibe  his  faith,  but  not  to  imitate  its  exercise. 
Their  prayers  were  to  be,  not  for  the  punish- 
ment, but  for  the  pardon  of  offenders.  Comp. 
John  9  :  54-56.  Only  Mark  contains  verses  25 
and  26  in  this  connection,  and  there  is  some 
doubt  as  to  the  authenticity  of  verse  26.  Alford 
retains  it ;  Tischendorf  and  Tregelles  omit  it. 

There  is  a  difficulty  in  these  verses  (22-20), 
which  probably  every  reader  feels,  and  which 
the  commentaries  do  not  help  much  to  solve. 
No  one  takes  the  promise  here  literally^  "  He 
shall  have  whatsoever  he  saith,"  and,  "Believe 
that  ye  receive  them  and  ye  shall  have  them." 
It  is  true  that  Christ  sometimes  taught  by  hyper- 
boles, but  he  never  employed  mere  exaggeration 
to  produce  an  effect.  I  confess,  therefore,  that 
the  largeness  of  the  promise  perplexes  me ;  I 
can  only  note  three  facts  in  partial  interpretation 
of  it.  (1.)  The  promise  is  only  to  him  who  has 
faith  that  those  things  ivhich  he  saith  shall  come  to 
pass.  But  this  faith  must  rest  on  some  founda- 
tion. It  cannot  be  a  mere  baseless  expectation. 
The  promise,  therefore,  carries  some  limitations 
in  its  terms ;  it  is  made  only  to  such  prayers  as 
are  based  on  and  accord  with  the  revealed  will 
of  God ;  (2)  it  teaches  emphatically  that  the  ben- 
efit of  prayer  is  not  wholly  a  spiritual  benefit  to 
the  one  praying,  but  that  it  also  is  efficacious  to 
change  or  modify,  by  the  divine  intervention, 
the  course  of  natural  phenomena ;  (3)  it  in- 
volved a  promise  of  miracles  in  answer  to  prayer 
in  the  apostolic  age,  when  miracles  were  needed 
to  carry  on  God's  work  ;  but  it  involves  no  such 


Ch.  XII.] 


MARK. 


A 


CHAPTER     XII. 

ND  he  began  to  speak  unto  them  by  parables.  A  ^ 
certain  man  planted  a  vineyard,  and  set  an  hedge 
about  it,  and  digged  a  place  for  the  winefat,  and  built 
a  tower,  and  let  it  out  to  husbandmen,  and  went  into  a 
far  country. 

2  And  at  the  season  he  sent  to  the  husbandmen  a  ser- 
vant, that  he  might  receive  from  the  husbandmen  of 
the  1  fruit  of  the  vineyard. 

3  .\nd  they  caught  kim,  and  beat  him,  and  sent  him 
away  empty. 

4  And  again  he  sent  unto  them  another  servant ;  and 
at  nim  they  cast  stones,^  and  wounded  liim  in  the  head, 
and  sent  him  away  shamefully  handled. 

5  And  again  he  sent  another  ;  and  him  they  killed, 
and  '  many  others  ;  beating  some,  and  killing  ^  some. 

Q  Having  yet  therefore  one  son,  his  well-beloved, 
he"  sent  hun  also  last  unto  them,  saying.  They  will 
reverence  my  son. 

7  But  thosa  husbandmen  said  among  themselves, 
This  is  the  heir  ;  come,  let  us  kill  him,  and  the  inheri- 
tance shill  be  ours. 

8  And  they  took  him,  and  killed  him,  and  cast  him 
ouf  of  the  vineyard. 

9  What  shall  therefore  the  lord  of  the  vineyard  do  ? 
He  will  come  and  "  destroy  the  husbandmen,  and  will' 
give  the  vineyard  unto  others. 

10  And  have  ye  not  read  this  scripture  ;  The  ^  stone 
which  the  builders  rejected  is  become  tlie  head  of  the 
comer: 

11  This  was  the  Lord's  doing,  and  it  is  marvellous  in 
our  eyes  ? 

12  And""  they  sought  to  lay  hold  on  him,  but  feared 
tha  people :  for  they  knew  that  he  had  spoken  the  par.i- 
ble  against  them :  and  they  left  him,  and  went  their 
way. 

13  And'  they  send  unto  him  certain  of  the  Pharisees 
and  of  the  Herodians,  to  catch  him  in  his  words. 

14  And  when  they  were  come,  they  say  unto  him, 
Master,  we  know  thit  thou  art  true,  and  carest  for  no 
man  :  for  thou  re^^ardest  not  the  person  of  men,  but 
teachest  the  way  of  God  in  truth  :  Is  it  lawful  to  give 
tribute  to  Caesar,  or  not? 


15  Shall  we  give,  'or  shall  we  not  give  ?  But  he, 
knowing  their  hypocrisy,  said  unto  them.  Why  tempt 
ye  me  ?     Bring  me  a  penny,  that  I  may  see  it. 

16  And  they  brought  it.  And  he  saith  unto  them. 
Whose  is  this  image  and  superscription  ?  And  they 
said  unto  him,  Caesar's. 

17  And  Jesus,  answering,  said  unto  them,  Render  to 
Caesar  J  the  things  that  are  Ca.-sar's,  and  to  God''  the 
things  that  are  God's.     And  they  marvelled  at  him. 

18  Then '  come  unto  him  the  Sadducees,  which  say  "^ 
there  is  no  resurrection  ;  and  they  ask  him,  saying, 

19  Master,  Moses  wrote"  unto  us.  If  a  man's  brother 
die,  and  leave  /««  wife  behind  him,  and  leave  no  chil- 
dren, that  his  brother  °  should  take  his  wife,  and  raise 
up  seed  unto  his  brother. 

20  Now  there  were  seven  brethren  :  and  the  first 
took  a  wife,  and  dying,  left  no  seed. 

21  And  the  second  took  her,  and  died :  neither  left  he 
any  seed  :  and  tlie  third  likewise. 

22  And  the  seven  had  her,  and  left  no  seed  :  last  of 
all  the  woman  died  also. 

23  In  the  resurrection  therefore,  when  they  shall  rise, 
whose  wife  shall  she  be  of  them  ?  for  the  seven  had 
her  to  wife. 

24  And  Jesus  answering  said  unto  them,  Do  ye  not 
therefore  err,  because  ye  know  not  the  scriptures,  nei- 
ther the  power  of  God  ? 

25  For  when  they  shall  rise  from  the  dead,  they  nei- 
ther marry  nor  are  given  in  marriage  ;  but  ^  are  as  the 
angels  which  are  in  heaven. 

26  And  as  touching  the  dead,  that  they  rise  ;  have  ye 
not  read  in  the  book  of  Moses,  how  in  the  bush  God 
spake  unto  him,  saying,i  I  am  the  God  of  Abraham, 
and  the  God  of  Isaac,  and  the  God  of  Jacob  ? 

27  He  is  not  the  God  of  the  dead,  but  the  God  of  the 
living :  ye '  therefore  do  greatly  err. 

28  And  *  one  of  the  scribes  came,  and  having  heard 
them  reasoning  together,  and  perceiving  that  ne  had 
answered  them  well,  asked  him.  Which  is  the  first  com- 
mandment of  all  ? 

29  And  Jesus  answered  him.  The  first  of  all  the  com- 
mandments /j,'  Hear,  O  Israel  ;  The  Lord  our  God  is 
one  Lord  : 


Mutt.  21  :  33  ;  Luke  i 
....b  .VIatt.23:  37.. 
11  :  13;  Jjhn7  :  30. 
1  M.itf.  2.'  :  23  ;  Lul 
24.... 3  Matt.  22  :  3! 


:  9,  etc y  Cant.  8  :  11  ;  Mirah  7:1;  Luke  12  :  48  ;  John  15  :  l-8....jHeb.  11  :  37.... a  Neh.  9  :  30 ;  Jer.  7  :  25,  etc. 

c  Heb.  1  :  1,  2. . .  .d  Heb.  13  :  12. . .  .e  Piov.  1  :  2431  ;  Isa.  5:5-7;  Dun.  9  :  26. . .  .f  Jer.  17  :  3. . .  .g  Pi.  1 18  :  22. . .  I1  ch. 
.i  .Matt.  22:  15;    Luke  20  :  20,  etc....j  Matt.  17  :  25-27;  Rum.  13  :  7  ;  1  Pet.  2:  17....k  E.cl.  5:4,5;    Mai.  1:6.... 

20  :  27,  etc....m  Acts  23  :  8....n  Deut.  25:  5....0  Riuh  1  :  11,  13....p  1  Cor.  15  :  42-63.... q  Exoi.  3  : 6. . .  .r  ver. 
...t  Deut.  6  :  4,  5;  Luke  10  :  27. 


promise  now,  since  there  is  no  ground  on  which 
we  can  base  a  just  expectation  that  God  will 
work  miracles  in  answer  to  prayer,  and  cannot, 
therefore,  in  accordance  with  the  laws  of  the 
human  mind,  believe  that  if  we  ask  for  them  we 
shall  have  them. 

2T-33.  Christ's  authokitt  questioned. 
Compare  Matt.  31 :  '>3-27,  and  Luke  20  : 1-8,  The 
accounts  are  almost  verbally  identical.  See  notes 
on  Matthew. 

Ch.  12 :  1-12.  Parable  of  the  wicked 
HUSBANDMEN.  Narrated,  also,  in  Matt.  21  : 
33-16,  and  Luke  20  :  9-19.  There  is  no  material 
variance  in  the  reports,  except  that  Mark  gives 
some  details  here  in  verses  4  and  .5,  not  given  by 
the  others,  and  their  condemnation  here  ex- 
pressed by  Christ  (ver.  9)  in  Matthew,  he  is  repre- 
sented as  compelling  his  auditors  to  express 
themselves.  Both  may  well  be  true.  For  notes, 
see  Matthew. 

13-17.  Concerning  tribute  to  C^sar. 
Compare  Matt.  33  :  1.5-33.  and  Luke  30  :  20-26. 
Luke  gives  the  object  of  the  inquiry  of  the  Phar- 


isees, "  That  they  might  take  hold  of  his  words, 
that  so  they  might  deliver  him  into  the  power 
and  authority  of  the  government,"  and  their 
failure,  "  They  could  not  take  hold  of  his  words." 
Mark  puts  the  question  more  directly  thau  the 
others:  -'Shall  we  give,  or  shall  we  not  give?" 
Otherwise  the  accounts  are  substantially  iden- 
tical.    See  notes  on  Matthew. 

18-27.  The  Sadducees  SILENCED.  Compare 
Matt.  22  :  23-33,  and  Luke  20  :  27-40,  and  notes 
in  both  places. 

28-34.  The  great  commandment.  Peculiar 
to  Matt.  22  :  34-40,  and  Mark  here.  See  notes 
on  Matthew.  There  is  a  seeming  but  not  real 
discrepancy  in  their  reports.  According  to  Mat- 
thew the  scribe  asks  the  question  of  our  Lord, 
"  tempting  him."  Mark's  language  indicates  no 
such  hostile  purpose,  and  the  scribe's  response, 
and  Christ's  commendation  of  him  (vers.  33, 34), 
have  been  thought  inconsistent  with  Matthew's 
interpretation  of  his  motives.  He  may  have  been 
an  honest  inquirer  whom  Matthew  classed  with 
the  other  inquirers  "  without  entering  into  careful 


54 


MAEK. 


[Ch.  XII 


30  And  thou  shalt  love  the  Lord  thy  God  with  all  thy 
heart,  and  with  all  thy  soul,  and  with  all  thy  mind,  and 
with  all  thy  strength.    This  is  the  first  commandment. 

31  And  the  second  is  like,  naviely  this.  Thou  "  shalt 
love  thy  neighbor  as  thyself.  There  is  none  other  com- 
aiandment  greater  than  these. 

32  And  the  scribe  said  unto  him.  Well,  Master,  thou 
hast  said  the  truth  :  for  there  is  one  God  ;  and "  there 
is  none  other  but  he  : 

33  And  to  love  him  with  all  the  heart,  and  with  all 
the  understanding,  and  with  all  the  soul,  and  with  all 
the  strength,  and  to  love  his  neighbor  as  himself,  is 
more  "  than  all  whole  burnt  offerings  and  sacrifices. 

34  And  when  Jesus  saw  that  he  answered  discreetly, 
he  said  unto  him.  Thou  art  not  far  from  the  kingdom 
of  God.  And  no  man  after  that  durst  ask  him  ^  any 
question. 

35  And  Jesus  answered  and  said,  while  he  taught  in 


the  temple,  How  say  the  scribes  that  Christ  is  the  son 
of  David  ?  1 

36  For  David  himself  said  by^  the  Holy  Ghost,  The  = 
Lord  said  to  my  Lord,  Sit  thou  on  my  right  hand,  till  I 
make  thine  enemies  thy  footstool. 

37  David  therefore  himself  calleth  him  Lord  ;  and 
whence  is  he  then  his  son  ?  And  the  common  people 
heard  him  gladly. 

38  And  he  said  unto  them*"  in  his  doctrine.  Beware*^ 
of  the  scribes,  which  love  to  go  in  long  clothing,  and 
love  salutations  in  the  market-places, 

39  And  '^  the  chief  seats  in  the  synagogues,  and  the 
uppermost  rooms  at  feasts  ; 

40  Which  devour  widows'  houses,''  and  for  a  pretence 
make  long  prayers :  these  shall  receive  greater  damna- 
tion. 

41  And  f  Jesus  sat  over  against  the  treasury,  and  be- 
held how  the  people  cast  money  into  the  treasury  :  and 
many  that  were  rich  cast  in  much. 


u  Lev.  19  :  18 ;  Matt.  22  :  39  ;    Rom.  13  :  9.  ...  v  Deut.  4  :  39  ;    Isa.  45  :  5,  6, 14  ;  46  :  9. . 

X  M.ilt.    5i?:46....y  Malt,  -li  :  41  ;    Lukn    -JO  :  41,   etc....z    2  Sam.  23   :    2  ;    2  Tim. 
23:1;    Luke    20  :  46,  etc d  Luke   11  :  43  . .  .e  2  Tim.  3  :  6 f  Luke  21  :  1,  etc. 


V  1  Sam.  16  :  22  ;    Hosea  6:6;  Micah  6  :  6-S.  . 
;  16.... a  Ps.   110   :   l....b  ch.  4  :   2....C  M; 


and  accurate  discrimination"  (Alford);  but  this 
is  not  a  necessary  hj^pothesis.  He  maj'  have  been 
a  caviller,  not  a  disciple,  and  yet  not  so  encased 
in  prejudice  but  that  he  could  appreciate  the 
force  of  Christ's  simple  but  eloquent  response, 
and  acknowledge  its  truth  and  beauty.  On  ver. 
34,  Alford' s  comment  is  worthy  of  study  by  those 
who  are  inclined  to  regard  obedience,  not  faith,  as 
the  root  and  foundation  of  a  religious  life. 
"This  man  had  hold  of  that  principle  in  which 
Law  and  Gospel  are  one.  He  stood,  as  it  were, 
at  the  door  of  the  kingdom  of  God.  He  only 
wanted  (but  the  want  was  indeed  a  serious  one) 
repentance  and  faith  to  be  within  it.  The  Lord 
shows  us  here  that  even  outside  his  flock  those 
who  can  answer  discreetly,  who  have  knowledge 
of  the  spirit  of  the  great  command  of  Law  and 
Gospel,  are  nearer  to  being  of  his  flock  than  the 
formalists ;  but  then  as  Bengel  adds,  '  If  thou 
art  not  far  off,  enter  ;  otherwise  it  were  better 
that  thou  wert  far  off.'"    Comp.  Matt.  19  :  16-23. 

35-37.  The  Ph.xrisees  baffled.  See  notes 
on  parallel  passage  in  Matt.  22  :  41-46.  Observe 
in  verse  36,  here,  Christ's  testimony  to  the  inspi- 
ration of  the  O.  T.  Scripture,  and  in  verse  37, 
Mark's  account  of  the  effect  of  Christ's  teaching 
on  the  common  people,  they  "  heard  him  gladly; " 
while  according  to  Matthew  (22:46)  the  Pharisees 
and  Scribes  were  confounded  by  it.  Perhaps  the 
common  people  were  not  sorry  to  see  their  auto- 
cratic t'jachers  put  to  confusion. 

3S-4().  Denunciation  of  the  Scribes. 
Mark's  language  here,  "  And  he  said  unto  them 
in  his  teaching,"  indicates  that  these  verses  are 
only  a  quotation  from  a  longer  discourse.  Such 
is  the  fact.  The  discourse  occupies  the  whole 
of  Matt.,  ch.  23.  The  verses  here  and  in  Luke 
20  :  4,5-17  are  parallel  to  Matt.  23  :  .5,  6,  14.  See 
notes  there.  The  language  here  "love  to  go  in 
long  clothing"  answers  to  "enlarge  the  borders 
of  their  garments,"  in  Matthew.  The  "long 
clothing" (.Gr.  «?■</.);,  stole)  was  a  long,  flowing  robe 


reaching  to  the  feet,  and  worn  by  king  and 
priests,  and  by  the  scribes,  probably  as  a  symbol 
of  sanctity,  and  as  a  means  of  attracting  atten- 
tion and  securing  the  reverence  of  the  common 
people.  The  holy  garments  of  Aaron,  Exod.  28  : 
2,  and  the  white  "  robes  "  of  Rev.  7  :  13,  are  both 
in  the  Greek  "stoles,"  the  same  word  here  ren- 
dered "long  clothing."  Observe  that  here  are 
condemned,  (1)  the  spirit  that  is  more  scrupulous 
concerning  the  outward  ceremonials  than  the  in- 
ward spirit  of  religion  (ver.  ss) ;  (2)  that  ■which 
covets  the  praise  of  men  more  than  honor  from 

God  (ver.  38  ;  comp.  Matt.  6  :  1-5,  16-18)  ;     (3)    SOCial   pride 

and  vain-glory  (ver.  39;  comp.  Luke  14  :  7-ii) ;  (4)  the 
concealment  of  practical  selfishness  by  a  pre- 
tence of  piety  (ver.  40  ;  comp.  Isaiah  1  :  lO-ls). 

Ch.  12  :  41-44.    THK  WIDOW'S  NITES.— .\  rebitke  to 

THE  PKOUD  RICH  ;  AN  INSPIBATION  TO  THE  HUJTIJI.E 
POOR. 

This  incident  is  recorded  only  by  Mark  and 
Luke  (21 : 1-4).  The  report  is  fuller  here.  The 
time  and  occasion  are  uncertain  ;  there  is,  how- 
ever, no  especial  reason  to  doubt  that  it  occurred 
at  this  time  and  in  conjunction  with  the  discourse 
against  the  Scribes  and  Pharisees. 

41-42.  And  Jesus  was  sitting  over 
against  the  treasury.  What  this  treasury  was, 
is  uncertain.  According  to  the  Mishna  there  were 
in  the  Temple  thirteen  treasure  chests  for  the  re- 
ception of  gifts  of  money,  to  be  devoted  to  so 
many  special  purposes,  designated  by  the  in- 
scriptions upon  them.  These  chests  were  called 
"trumpets,"  probably  from  the  shape  of  the  open- 
ings into  which  the  contributions  were  dropped. 
To  such  a  chest  there  is  a  reference  in  2  Kings  12  : 
9,  10  ;  comp.  22  .  4,  .5.  Posssibly  the  reference  is 
to  these  chests.  It  is,  however,  clear  from  John 
8  :  20  that  there  was  a  room  in  the  Temple  called 
the  treasury.  To  such  a  room  Josephus  refers 
in  Antiq.  19  : 6, 1.  That  there  were  side-rooms  of 
the  Temple  used  for  receiving  and  keeping  the 


Cn.  XIIL] 


MARK. 


55 


42  And  there  came  a  certain  poor  widow  and  she 
threw  in  two  mites,  which  make  a  farthing. 

43  And  he  called  unto  him  his  disciples,  and  saith 
unto  them.  Verily  I  say  unto  you.  That  ^  this  poor 
widow  hath  cast  more  in,  than  all  they  which  have  cast 
into  the  treasury : 

44  For  all  they  did  cast  in  of  their  abundance  :  •>  but 
she  of  her  want  did  cast  in  all  that  she  had,  even  all ' 
her  living. 

CHAPTER    XIII. 

A  ND  >  as  he  went  out  of  the  temple,  one  of  his  disci- 
Jr\.  pies  saith  unto  him.  Master,  see  what  manner  of 
stones  and  what  buildings  a?e  here  ! 

2  And  Jesus,  answenng,  said  unto  him,  Seest  thou 
these  great  buildings  ?  there  ^  shall  not  be  left  one  stone 
upon  another,  that  shall  not  be  thrown  dov/n. 

3  And  as  he  sat  upon  the  Mount  of  Olives,  over 
against  the  temple,  Peter  and  James  and  John  and  An- 
drew asked  him  privately, 

4  Tell  us,  when  shall  these  thin3;s  be  ?  and  what 
shall  be  the  sign  when  all  these  tilings  shall  be  ful- 
filled? 


5  And  Jesus,  answering  them,  began  to  say,  Take ' 
heed  less  any  tiian  deceive  you  : 

6  For  many  shall  come '"  in  my  name,  saying,  I  am 
Christ :  and  shall  deceive  many. 

7  And  when  ye  shall  hear  of  wars  and  rumours  of 
wars,  be  "  ye  not  troubled  :  for  such  things  must  neeas 
be  ;  but  the  end  shall  not  be  yel. 

8  For  nation  shall  rise  against  nation,  and  kingdom 
against  kingdom  ;  and  there  shall  be  eartliquakcs  in 
divers  places,  and  there  shall  be  famines  and  troubles : 
these  are  the  beginnings  of  sorrows. 

9  But  take  heed  to  yourselves :  for  they  shall  °  de- 
liver you  up  to  councils  ;  and  in  the  syiiagogues  ye 
shall  be  beaten  ;  and  ye  shall  be  broughi  before  rulers 
and  kings  for  my  sake,  for  a  testimony  against  them. 

10  AndP  the  gospel  must  first  be  published  among 
all  nations. 

11  But  when  they  shall  \ta.Ayou,  and  deliver  you  up, 
take  no  thought  beforehand  what  ye  shall  speak,  nei- 
ther do  ye  premeditate  ;  but  whatsoever  shall  be  given 
you  in  that  hour,  tliat  speak  ye :  for  it  is  not  ye  that 
speak,  but'i  the  Holy  Ghost. 


g  2  Tor.  8  :  2,  12 h  I  Chron.  29  :  3,  17  ;  2  Chron.  24  :  10 i  Deut.  24  :  6....J  Matt.  24:  1,  etc.  ;    Luke  el  :  5,  etc k  Luke  19  :  44....1  .1 

29  :  S;  E  .h.  5  :  6;  2  Tliess.  2  :  :i ;  Rev.  -.'0:  7,  8.... 111  Act.sS  :  36-39;    1  Juhu  4  :  l....n  Ps.  il  :  3;  4G  :  1,2;  P:-ov.  3  :  25  ;  John  U:  1,  27. 
o  M;ia    10  :  17,  etc.;  Rev.  2  :  10    ...p  Matt.  28  :   19;  Rev.  14  :  6 q  .\cia  2 :  4 ;  4  :  8,  31  ;  6  :  10. 


TREASURY   BOXES. 

tithes,  both  in  money  and  kind,  is  evident  from 
Neh.  10  :  ys,  39 ;  1  Chron.  28  :  11,  13.  I  judge 
the  reference  here  to  be  to  this  treasury  chamber, 
in  which,  perhaps,  Christ  was  teaching  at  the 
time,  and  in  which  possibly  the  treasure  chests 
referred  to  in  the  Mishna,  may  have  been  Icept. 
Our  illustration  shows  the  treasury  boxes  used 
in  the  East  in  the  synagogues.— Was  Avatching 
how  the  people  cast  money  into  the  treas- 
ury. The  original  indicates  that  he  was  pur- 
posely observing  the  people,  studying  their  action 
aul  characters  ;  a  hint  to  the  preacher  how  to  get 
both  subjects  for  discourse,  and  knowledge  how 
10  treat  those  subjects.  Christ  still  keeps  like 
watch  in  his  church.  See  Eev.  1  :  13.— Two 
mites.  The  mite  was  the  least  Jewish  coin, 
about  equivalent  to  two  mills  of  our  money. 
Observe,  she  had  two ;  she  might  have  retained 
one. 


43.  Calling  his  disciples.  To  direct  their 
attention  to  this  woniiin  and  to  emphasize  the 
lesson  which  he  wished  to  inculcate.  —  This 
poor  woman  hath  cast  more  in.  Because 
God  reckons  not  according  to  the  gift,  but  ac- 
cording to  the  giver ;  not  according  to  the  value 
of  thi.t  which  is  bestowed,  but  according  to  the 
self-sacrifice  in  the  bestowal.  Compare  2  Cor. 
8  :  VI. 

Ch.  13.  Christ's  discourse  on  the  Last 
Days.  This  discourse  is  reported  also  in  Matt. 
ch.  24,  and  Luke  21  :  5-38.  For  the  analysis  of 
this  discourse,  its  general  lessons,  and  all  that  is 
common  in  the  three  account;?,  sec  notes  on  Mat- 
thew. Here  I  call  the  attention  of  the  student 
only  to  phraseologies  peculiar  to  Mark. 

1,2.  The  language  here  is  more  dramatic 
than  in  Matthew,  and  more  expressive  of  the 
admiration  of  the  disciples  for  the  Temple  struc- 
ture. Matthew  brings  before  us  most  vividly 
the  structure  itself  ;  "  His  disciples  came  for  to 
show  him  all  the  buildings  of  the  Temjile ;  " 
Mark,  the  substantial  materials  employed  in  the 
structure  :  "  What  manner  of  stones  and  what 
manner  of  buildings  ;  "  Luke,  the  ornaments  and 
offerhigs :  "How  it  was  adorned  with  goodly 
stones  and  gifts." 

3.  Peter  etc.  asked  him  privately.  This 
may  either  mean  apart  from  the  multitude,  but 
in  the  presence  of  the  rest  of  the  disciples 
{James  3IoHson),  or  apart  from  the  other  disci- 
ples, and  in  a  purely  private  conference  {Lanie). 
The  language  rather  implies  the  latter  ;  the  full- 
ness of  Matthew's  report  indicates,  however, 
that  he  was  present. 

."j-S.  The  language  here  is  almost  verb.ally 
identical  with  Matt.  24  :  3-8.  Luke's  language 
(21 : 8-11 )  differs  only  in  one  or  two  respects. 

9-11.  These  verses  are  not  in  Matthew.    But 


56 


MARK. 


[Ch.  XIII 


12  Now  the  brother'  shall  betray  the  brother  to 
death,  and  the  father  the  son  :  and  children  shall  rise 
up  against  their  parents,  and  shall  cause  them  to  be 
put  to  death. 

13  And  ye  shall  be  hated  »  of  all  tnen  for  my  name's 
sake :  but  he  '  that  shall  endure  unto  the  end,  the  same 
shall  be  saved. 

14  But  when  ye  shall  see  the  abomination  of  desola- 
tion, spoken  of"  by  Daniel  the  prophet,  .standing  where 
it  ought  not,  (let  him  that  readeth  understand),  then  let 
them  that  be  in  Judsea  flee  to  the  mountains : 

15  And  let  him  that  is  on  the  houseto])  not  go  down 
into  the  house,  neither  enter  therein,  to  take  any  thing 
out  of  his  house. 

16  And  let  him  that  is  in  the  field  not  turn  back  again 
for  to  take  up  his  garment. 

17  But  woe  to  them  that  are  with  child,  and  to  them 
that  give  suck  in  those  days  ! 

i8  And  pray  ye  that  your  flight  be  not  in  the  winter. 

19  For '  in  those  days  shall  be  affliction,  such  as  was 
not  from  the  beginning  of  the  creation  which  God  cre- 
ated unto  this  time,  neither  shall  be. 

20  And  except  that  the  Lord  had  shortened  those 
d-iys,  no  flesh  should  be  saved :  but  for  the  elect's 
sake,  whom  he  hath  chosen,  he  hath  shortened  the  days. 

21  And  then  if  any  man  shall  say  to  you,  Lo,™hereij 
Christ ;  or,  Lo,  he  is  there  :  believe  him  not : 

22  For  false  Christs  and  false  prophets  shall  rise,  and 


shall  shew  signs  and  wonders,  to  seduce,  if  zV  were  pos. 
sible,  even  the  elect. 

23  But  •■  take  ye  heed  ;  behold,  I  have  foretold  you 
all  things. 

24  But  in  those  days,  after  that  tribulation,?  the  sun 
shall  be  darkened,  and  the  moon  shall  not  give  her 
light, 

25  And^  the  stars  of  heaven  shall  fall,  and  the  powers 
that  are  in  heaven  shall  be  shaken. 

26  And  ="  then  shall  they  see  the  Son  of  man  coming 
in  the  clouds,  with  great  power  and  glory. 

27  And  then  shall  he  send  his  angels,  and  shall 
gather  together  his  elect  from  the  four  Winds,  from  the 
uttermost  part  of  the  earth,  to  the  uttermost  part  of 
heaven. 

28  Now  learn  a  parable  of  the  fig  tree ;  When  her 
branch  is  yet  tender,  and  putteth  forth  leaves,  ye  know 
that  summer  is  near. 

29  So  ye  in  like  manner,  when  ye  shall  see  these 
things  come  to  pass,  know  that  it  is  nigh,  evett  at  the 
doors. 

30  Verily,  I  say  unto  you,  that  this  generation  shall 
not  pass,  till  all  these  things  be  done. 

31  Heaven  and  earth  shall  pass  away:  buf"  my 
words  shall  not  pass  away. 

32  But  of  that  day  and  that  hour  knoweth  no  man, 
no,  not  the  angels  which  are  in  heaven,  neither  tlie 
Son,  but  the  Father. 


r  M!onhT:6....s  Luke  6  ;  22;  John  17  :  14.... t  D.an.  12  :  12;  Rjv.  2:  10.... n  D.in.  9  :  27....V  Drin.  12  :  1  ;  Joel  2  :  "....wLmI.o  17  :  2! 
X  2  Pdt.  3  :  17....V  Dan.  12  ;  1  ;  Zepli.  I  :  15-17.... z  r^-n.  13:  10;  24  :  20,  2:J  ;  Jc-r.  4  :  28;  2  P.;t.  3:  10,  li  ;  Rev.  6  :  12-14;  20:  11.... a 
14  :  62 :  Dan.  7  :  9-14  ;  Miut.  16  :  27  ;  9*  :  30 ;  Acts  1  ;  11  ;  1  Tkess.  4:16;  2  TLess.  1  :  7  :  10 ;  Rov.  1  :  7 \i  Ua..  40  :  8. 


analogous  warnings  and  instructions  are  embodied 
in  Christ's  first  commission  to  the  twelve.  See 
Matt.  10  :  18-30,  notes. — Take  heed  to  your- 
selves. Not  as  a  means  of  escaping  from  perse- 
cution, but  as  a  means  of  preparing  for  it,  as 
Christ  bade  Peter  take  heed  against  temj^tation 
(Mitt.  25 :  41). — They  shall  deliver  you  up  to 
councils.  Jewish  courts.  There  were,  besides 
the  one  national  council  or  Sanhedrim  (p.  258,  note), 
smaller  councils  organized  in  all  the  principal 
towns. — But  when  they  shall  lead  you  and 
deliver  you  up,  be  not  anxious  before- 
hand. The  original  verb  here  (nfodiiiioi),  is  the 
same  as  that  translated  in  Matt.  0  :  2o ;  10  :  10, 
"take  no  thought."  It  does  not  forbid  fore- 
thought, but  an  anxious  and  troubled  spirit. 
— Neither  premeditate.  A  mistranslation ; 
rather,  Do  not  prepare  your  speech  beforehand. 
( i2e  on  Luke  21  ■  1 1). — Ye  who  Speak  are  noth- 
ing, but  the  Holy  Spirit.  "  The  Greek  is  not 
susceptible  of  the  translation  in  our  EnglLsh 
version.  The  contrast  is  between  'ye  speaking' 
and  '  the  Holy  Spirit.'  The  Holy  Spirit  is  every- 
thing. Everything  depends  on  Him,  not  on  you." 
— (Crosby.)  Observe  that  this  direction  affords 
no  countenance  whatever  to  preaching  the  truth 
without  previous  preparation.  It  is  simply  a 
warning  against  allowing  the  mind  to  be  divided 
in  time  of  danger,  between  the  desire  of  personal 
safety  and  the  desire  to  be  faithful  to  the  ti-uth. 
Christ  exemplifies  his  own  directions  in  his  course 
before  Pilate  and  Caiaphas  (M-itt.  26 :  64 ;  John  is :  .■37). 
TTis  direction  is  here  enforced  by  promises  which 
T.nke  alone  records  (Luko  21 :  is,  is) ;  and  it  is  less  a 
caution  for  their  personal  protection,  than  an 
admonition  to  prevent  t>.em  from  proving  false 


to  the  truth,  through  self-reliance  and  lack  of 
trust  in  God. 

12,  13.  This  warning  is  parallel  to  that  of 
Matt.  24  :  9,  but  is  more  specific.  It  interprets 
Christ's  repeated  declaration  that  those  who  love 
father  or  mother  more  than  him,  are  not  worthy 
of  him.  It  has  been  abundantly  verified  in  the 
history  of  religious  persecution  ;  and  this  history 
illustrates  the  power  for  evil  of  a  dejjraved  con- 
science ;  it  overcomes  even  natural  affection. 

14-23.  The  language  here  is  almost  verbally 
the  same  with  that  of  Matthew  (24:  15-25^.  Luke 
is  less  full,  but  gives  some  directions  and  some 
details  of  the  sufferings,  during  the  prophesied 
period,  not  found  in  either  Matthew  or  Marie. 

21-31.  The  language  of  these  verses  is  nearly 
parallel  to  thr.t  of  Matt.  24  :  29-35.— In  these 
days  signifies  not  the  days  of  the  destruction  of 
Jerusalem,  but  the  days  of  peril  and  persecution, 
the  tribulation  and  travail  (ver.  s)  which  must  in- 
tervene between  the  death  and  the  future  final 
cominc^  of  Christ.  Of  this  travail  the  destruction 
of  Jerusalem  is  only  a  part.  See  Prel.  Note  to 
Matthew,  ch.  34,  and  note  on  verse  39  there. 

32.  How  to  reconcile  this  declaration  with  the 
ordinary  theological  doctrines  concerning  the 
divinity  of  Jesus  Christ,  has  greatly  perplexed 
orthodox  commentators.  The  following  are  the 
chief  interpretations  offered:  (1.)  That  it  is  an 
addition  by  liter  heretical  hands  (Adum  Clarke). 
But  there  is  no  reason  to  doubt  its  genuineness  ; 
it  is  in  all  the  manuscripts,  and  in  the  three  oldest 
manuscripts  in  the  parallel  passage  in  Matt. 
34  :  06.  It  is  more  probable  that  the  copyists 
expunged  it  there.  (3. )  That  the  word  know  here 
is  equivalent  to  does  not  make  knowii  (MacKnight, 


Ch.  XIV.] 


MARK. 


57 


33  Take "  ye  heed,  watch  and  pray  :  for  ye  know  not 
when  the  time  is. 

34  J^or  the  Son  of  man  is  as  a  man  taking  a  far 
journey,  who  left  his  house,  and  gave  authority  to  his 
servants,  and  to  every  man  his  work,  and  commanded 
the  porter  to  watch. 

35  Watch  ye  therefore  ;  for  ye  know  not  when  the 
master  of  the  house  cometh,  at  even,  or  at  midnight,  or 
at  the  cock-crowing,  or  in  the  morning ; 

36  Lest  coming  suddenly,  he  find  you  sleeping.* 

37  And  what  I  say  unto  you,  I  say  unto  all.  Watch." 

CHAPTER  XIV. 

AFTER  two  Atcys  w?i^  the  /cast  0/  i\\e  passover,  and 
of  unleavened  bread  :  and  the  chief  priests  and 
the  scribes  sought  how  they  might  take  him  by  craft, 
and  put  him  to  death. 

2  But  they  said,  Not  on  the  feast  day,  lest  there  be 
an  uproar  of  the  people. 

3  Andf  being  in  Betlianj',  in  the  house  of  Simon  the 


leper,  as  he  eat  at  meat,  there  came  a  woman  having 
an  alabaster  box  of  ointment  of  spikenard,  very  pre- 
cious ;  and  she  brake  the  box,  and  poured  it  on  his 
head. 

4  And  there  were  some  that  had  indignation  within 
themselves,  and  said,  Why  was  this  waste  ot  the  oint- 
ment made  ? 

5  For  it  might  have  been  sold  for  more  than  three 
hundred  pence,  and  have  been  given  to  the  poor. 
And  they  murmured  against  her. 

6  And  Jesus  said,  i-et  her  alone  :  why  trouble  ye 
her  ?  she  hath  wrought  a  good  work  on  me. 

7  Fors  ye  have  tlie  poor  witli  you  always,  and 
whensoever  ye  will  ye  may  do  them  good  :  but  mc  ye 
have  not  always. 

8  She  hath  done  what  she  could  :  she  is  come  afore- 
hand  to  anoint  my  body  to  the  burying. 

9  Verily  I  say  unto  you,  Wheresoever  this  gospel 
shall  be  preached  througiiout  the  whole  world,  this 
also  that  she  hath  done  shall  be  spoken  ot  for  a  me- 
morial of  her. 


c  Matt.  24  :  42;  25  :  13  :  Luke  12  :  40;  21  :  34;  Rom.  1.3  :  11,  12;  1  Thess.  5:6;  Rev.  16  :  IB d  Matt.  2B  :  5. 

f  Matt.  26  :  6,  etc.  ;  Luke  7  :  37  ;  John  12  :  1,  etc g  Deut.  16  :  11. 


Wordsworth,  and  others),  and  1  Cor.  3  :  2  is  cited 
as  an  evidence  that  the  original  is  capable  of 
such  a  translation.  But  the  original  (otJu)  never 
signifies  to  make  known,  and  1  Cor.  3  :  3  does 
not  sustain  such  a  translation,  which  wrests  the 
language  of  Scripture  to  adapt  it  to  theology. 
(3.)  That  Christ  knew  the  day,  but  that  "the 
knowledge  was  not  lodged  with  him  for  the  pur- 
pose of  being  communicated  to  man  "  {Kenrick, 
Ghrysostom).  But  this  again  is  not  what  Christ 
says,  and  true  reverence  for  his  teaching  will 
accept  his  statements  in  humility,  not  interpret 
them  away  in  order  to  reconcile  them  with  a  sup- 
posed reverence  for  his  person ;  moreover,  the 
idea  that  knowledge  was  "  lodged  with  him  "  is 
no  more  congruous  with  the  idea  of  his  divinity 
than  his  own  declaration  of  ignorance.  (4. )  That 
he  knew  as  God,  but  not  as  man.  This  is  the 
most  common  interpretation,  and  is  presented  in 
different  forms  by  Bengel,  Barnes,  Owen,  James 
Morison,  and  others.  We  have,  however,  no 
authority  in  the  Gospels  for  drawing  a  metaphys- 
ical line  in  Christ's  nature,  and  saying  that 
certain  things  he  did  as  man,  and  certain  things 
as  God.  He  is  always  represented  as  owe,  and  as 
doing  all  things  as  the  one  Ood-rnan.  (.5.)  I  un- 
derstand Christ  literally,  as  do  Calvin,  Meyer, 
Stier,  Ali'ord  and  Alexander.  He  did  not  know, 
in  the  same  sense  in  which  men  and  angels  do  not 
know.  In  his  voluntary  humiliation,  in  taking 
upon  him  the  form  of  a  servant  (PhiL  2 :  e-s),  he 
-  laid  aside,  not  only  external  glory,  but  also 
knowledge  anl  power  (Matt.  20 :  23;  Mark  lo:  4o).  The 
declaration  of  ignorance  here  is  no  more  inexpli- 
cable than  the  declaration  that  he  grew  in 
wisdom  (Luke  2 :  52),  learned  obedience  (ueb.  5 :  s), 
marveled  (Matt.  8 :  10,  note),  was  tempted  (Matt.  4 : 1-11 ; 

^PreL  Note,  §  6,  p.  75),  Uttered  dcsircs  in  prayer  (Luke 
6 :  12,  etc).  Any  theory  of  Christ  which  denies,  or 
interprets  away  these  and  similar  significant 
declarations  of  the  limitations  of  his  nature,  is 


unscriptural.  It  were  better  frankly  to  concede, 
that  in  the  mystery  of  his  being,  the  full  inter- 
pretation of  them  is  hidden  from  us,  than  to 
make  them  clear  by  denying  their  force  and 
meaning.  The  practical  lesson  of  the  verse  is 
well  put  by  Dr.  SchafE :  "  His  voluntarily  not 
knowing  the  day  of  judgment  during  the  days 
of  His  flesh,  is  a  warning  against  chronological 
curiosity  and  mathematical  calculations  in  the 
exposition  of  Scripture  prophecy.  It  is  not  likely 
that  any  theologian,  however  learned,  should 
know  more  or  ought  to  know  more  on  this  point 
than  Christ  himself,  who  will  judge  the  quick 
and  the  dead,  chose  to  know  in  the  state  of  His 
humiliation." 

33-37.  Parallel  to  this  is  Matt.  24  :  43-51. 
See  notes  there.  It  is  a  briefer  report,  but  not  a 
condensation.  The  independence  of  the  two 
writers  is  evident  from  a  careful  comparison  of 
them  in  the  original.  And  this  may  be  with 
equal  truth  said  of  the  two  accounts  of  this  dis- 
course throughout.  The  verbal  differences  are 
just  such  as  would  characterize  two  reports  of 
the  same  discourse  by  different  hearers.  "  The 
porter  is  the  door-keeper  (Joim  18 :  la,  note),  whose 
office  it  would  be  to  look  out  for  approaching 
travelers,  answering  especially  to  ministers  of  the 
word  (Ezck.  ch.  33),  watchmen  to  God's  church." — 
{AJford.)  The  four  watches  here  mentioned 
are  those  into  which  the  Jews,  after  the  Koman 
supremacy,  and  following  the  Romans,  divided 
the  night.  The  first  or  evening  listed  till  9  p.  m., 
the  second  till  midnight,  the  third  till  the  early 
cock-crowing,  or  3  p.m.,  the  fourth  till  about 
snnrise,  or  C  a.  m.  The  language  here  is  some- 
what indefinite,  but  is  that  of  the  common  people. 

Ch.  14  :  1-9.  The  anointing  at  Bethany. 
Recorded  also  by  Matt.  36  :  6-16,  and  John  13  : 
1-8.  It  is  not  to  be  confounded  with  the  analo- 
gous incident  recorded  in  Luke  7  ;  36-50.  The 
time  of  its  occurrence  is  not  certam,  whether 


MAKK. 


[Cm  XIV 


10  And  ■>  Judas  Iscariot,  one  of  the  twelve,  went  unto 
the  chief  priests,  to  betray '  him  unto  them. 

11  And  when  they  heard  it,  they  were  glad,  and 
promised  to  give  hiuiJ  money.  And  he  sought  how 
he  might  conveniently  betray  him. 

12  And  the  first  day  of'  unleavened  bread,  when 
they  killed  the  passover,  his  disciples  said  unto  him. 
Where  wilt  thou  that  we  go  and  prepare,  that  thou 
mayest  eat  the  passover  ? 

13  And  he  sendeth  forth  two  of  his  disciples,  and 
saith  unto  them,  Go'  ye  into  the  city,  and  there  shall 
meet  you  a  man  bearing  a  pitcher  of  water :  follow 
him. 

14  ."Vnd  wheresoever  he  shall  go  in,  say  ye  to  the 
goodman  of  the  house,  The  Master'"  saith.  Where  is 
the  guest-chamber,  where  I  shall  eat "  the  passover 
with  my  disciples  ? 

15  And  he  will  shew  you  a  large  upper  room  fur- 
nished and  prepared  :  there  make  ready  for  us. 

16  And  his  disciples  went  fortli,  and  came  into  the 
city,  and  found  °  as  he  had  said  unto  them :  and  they 
made  ready  the  passover. 

17  And  in  the  evening  he  cometh  with  the  twelve. 

18  And  as  they  sat  and  did  eat,  Jesus  said,  Verily  I 
say  unto  you.  One  of  you  which  eatethP  with  me  shall 
betray  me. 

19  And  they  began  to  be  sorrowful,  and  to  say  unto 
him  one  by  one,  /.r  it  I  ?  and  another  said,  /j  it  I  ? 

20  And  he  answered  and  said  unto  them,  //  is  one 
of  the  twelve,  that  dippeth  with  me  in  the  dish. 


21  The  Son  of  man  indeed  goeth,  as  it  is  written  of 
him :  but  woe  to  that  man  by  whom  the  Son  of  man  is 
betrayed  !  good  ■)  were  it  for  that  man  if  he  had  never 
been  born. 

22  And'  as  they  did  eat,  Jesus  took  bread,  and 
blessed,  and  brake  zV,  and  gave  to  them,  and  said, 
Take,"  eat ;  this  is  my  body. 

23  And  he  took  the  cup ;  and  when  he  had  given 
thanks,  he  gave  it  to  them  :  and  they  all  drank  cl  it. 

24  And  he  said  unto  them,  This 'is  my  blood  of  the 
new  testament,  which  is  shed  for  many. 

25  Verily  I  say  unto  you,  I  will  drink  no  more  of  the 
fruit  of  the  vine,  until  that  day  that  1  drink  it"  new  in 
the  kingdom  of  God. 

26  And  when  they  had  sung  an  hymn,  they  went  out 
into  tiie  Mount  of  Olives. 

27  And  Jesus  saith  unto  them,  All  ye  shall  be  of- 
fended because  of  me  this  night;  lor  it  is  writ- 
ten," I  will  smite  the  shepherd,  and  the  sheep  shall  be 
scattered. 

28  But™  after  that  I  am  risen,  I  will  go  before  you 
into  Galilee. 

29  But "  Peter  said  unto  him.  Although  all  shall  be 
offended,  yet  will  not  I. 

30  And  Jesus  saith  unto  him.  Verily  I  say  unto  thee. 
That  this  day,  even  in  this  night,  before  the  cock  crow 
twice,  thou  shall  deny  me  thrice. 

31  But  he  spake  the  more  vehemently.  If  I  should 
die  with  thee,  I  will  not  deny  thee  in  any  wise.  Like- 
wise also  said  they  all. 


h  Malt.  26  :  U,  etc.  ;   Luke  S2  :  3,  etc i  John  13  :  2 j  1  Kings  21  :  20  ;  Prov.  1  :  10-lfi 

....111  John  11:98;  l:l  r  l.i....n  Rev.  3  :  20. ...o  John  16  :  4....p  P.i.  41   :  9  ;    55  : 

Luke  22  :  m  ;    1  Cj;-.  11  :  23,  elc s  John  6  :  48-58 t  1  Cor.  10  :   IG  ;   John  6  :  53. 

w  ch.  16  :  7 X  Matt.  26  :  33,  34  ;  Luke  22  :  33,  34  ;  John  13  :  37,  38. 


..k  Kiod.  12  :8;etc....l  ch.  11  :  2,  3  ;  Heb.  4  :  13. 

I,  14 q  .Matt.  18  :  6,  7 r  Matt.  26  :  26,  etc.  ; 

.u  Joels  :  18  :  Amos  9  :  13,  14...  v  Zech.  13  :  7.... 


two  days  or  six  days  before  the  Passover.  Com- 
pare John,  and  note  on  Matthew.  Bethany  was  a 
village  about  two  miles  east  of  Jerusalem,  on  the 
eastern  slope  of  the  Mount  of  Olives,  and  the 
Bupjjer  was  given  in  the  house  of  Mary  aud 
Martha,  the  sisters  of  Lazarus.  Of  the  Simon 
here  mentioned  nothing  is  known ;  it  is  conjec- 
tured that  he  was  the  father  of  the  two  sisters, 
or  the  husband  of  one  of  them.  He  is  not  men- 
tioned in  the  other  accounts  of  the  family,  from 
which  it  is  presumed  that  he  was  not  living. 
The  300  pence  (denarii)  mentioned  in  verse  5,  was 
a  sura  equal  to  about  $54 ;  but  as  one  penny  was 
a  day's  wages,  we  may  regard  it  as  equivalent  to 
at  least  $300.  See  Matt.  20  :  2,  note.  On  the 
entire  incident,  see  notes  on  Matthew  and  John, 
especially  the  latter. 

10,  i  1 .  The  treachekt  of  Judas  Iscariot. 
See  Matt.  20  :  14-10,  notes ;  and  on  the  character 
of  Judas,  Matt.  27  :  3-10,  p.  305. 

12-lG.  Preparation  for  the  Passover. 
Compare  Matt.  26  :  17-19,  and  Luke  22  :  7-13. 
For  notes,  see  Luke.  For  chronological  order  of 
the  events  of  this  evening,  see  Matt.  24  : 1.  The 
omission  of  the  names  of  the  two  disciples  sent 
by  Christ,  Peter  and  John,  Alford  regards  as  an 
indication  that  this  Gospel  was  not  drawn  up 
under  the  superintendence  of  Peter.  But  why, 
any  more  than  John's  habitual  omission  of  his 
own  name  from  his  Gospel  indicates  that  he  is 
not  its  author  ? 

17-21.  Prophecy  OF  THE  betrayal.  Com- 
pare Matt.  26  :  21-25 ;   Luke  22  :  21-23 ;  John 


13  :  21-35.  For  notes,  see  Matthew  and  John ; 
the  latter 's  account  is  much  the  fullest. 

22-26.  Institution  of  the  Lord's  Supper. 
Compare  Matt.  20  :  26-29  ;  Luke  22  :  19-21 ;  1  Cor. 
11  :  23-25.  John  does  not  mention  the  Lord's 
Supper.  See  notes  on  Matthew.  The  language 
of  ver.  23,  "  They  all  drank  of  it,"  does  not  prove 
that  Judas  participated  in  the  supper.  The  all 
that  were  present  are  intended. 

27-31.  Prophecy  of  Peter's  denial.  See 
Matt.  26  :  31-35,  and  Luke  22  :  31-38,  notes.  The 
warning  reported  here,  and  in  Matthew,  was 
given  immediately  after  the  Lord's  Supper,  ap- 
parently on  the  way  to  the  Mount  of  Olives ; 
that  reported  in  Luke  and  John  (12 :  sa-ss),  was 
given  previous  to  the  supper. 

32-42.  Christ's  agony  in  Gethsemane. 
Recorded  also  in  Matthew  26  :  36-46,  and  Luke 
22  :  40-46.  Matthew's  account  is  the  fullest, 
though  Luke  alone  mentions  the  bloody  sweat 
and  the  appearance  of  an  angel  from  heaven 
strengthening  Christ.  See  notes  on  MatthcAv. 
The  phrase  "  sore  amazed  "  (ver.  33),  is  peculiar 
to  Mark,  and  implies  that  the  experience  of  sor- 
row, however  it  is  to  be  interpreted,  came  upon 
Christ,  if  not  literally  as  a  surprise,  at  least  mth 
new  and  unexpected  force;  '■'■  the  hour '"  {wet.  zi), 
is  equivalent  to  the  cup  in  the  next  verse,  and 
refers  to  the  approaching  Passion,  with  all  its 
accumulation  of  physical  and  mental  anguish ; 
the  language  of  ver.  40,  "and  spalce  the  same 
words,^^  appears  to  describe  more  accurately  the 
third  than  the  second  prayer.    Matthew  notices 


Ch.  XIV.] 


MAEK. 


59 


32  And  y  they  came  to  a  place  which  was  named 
Gethsemane :  and  he  saith  to  his  disciples,  Sit  ye  here, 
while  I  shall  pray. 

33  And  he  taketh  with  him  Peter  and  James  and 
John,  and  began  to  be  sore  amazed,  and  to  be  very 
heavy ; 

34  And  saith  unto  them.  My  ^  soul  is  exceeding  sor- 
rowful unto  death :  tarry  ye  here,  and  watch. 

35  And  he  went  forward  a  little,  and  Ibll  on  the 
ground,  and  prayed  »  that,  if  it  were  possible,  the  hour 
might  pass  from  him. 

36  And  he  said,''  Abba,  Father,  all  things  are  possi- 
ble unto  thee  ;  take  away  this  cup  from  me  :  neverthe- 
less "=  not  what  I  will,  but  what  tliou  wilt. 

37  And  he  cometh,  and  tindeth  them  sleeping,  and 
saith  unto  Peter,  Simon,  sleepest  thou  ?  couldest  not 
thou  wivtch  one  hour  ? 

38  Watch  ye,  and  pray,  lest  ye  enter  into  tempta- 
tion.   The ''  spirit  truly  is  ready,  but  the  flesh  is  weak. 

39  And  again  he  went  away,  and  prayed,  and  spake 
the  same  words. 

40  And  when  he  returned,  he  found  them  asleep 
again,  (for  their  eyes  were  heavy,)  neither  wist  they 
what  to  answer  him. 

41  And  he  cometh  the  third  time,  and  saith  unto 
them.  Sleep  on  now.  and  take  your  rest :  it  is  enough. 
the'=  hour  is  come  :  behold,  the  Son  of  man  is  betrayed 
into  the  hands  of  sinners. 

42  Rise  up,  let  us  go  ;  lo,  he  that  betrayeth  me  is  at 
hand. 

43  And''  immediately,  while  he  yet  spake,  cometh 
Judas,  one  of  the  twelve,  and  with  him  a  great  multi- 
tude s  with  swords  and  staves,  from  the  chief  priests  i" 
and  the  scribes  and  the  elders. 

44  And  he  that  betrayed  him  had  given  them  a  to- 
ken, saying,  Whomsoever  I  shall  kiss,'  that  same  is  he : 
take  him,  and  lead  him  away  safely. 

45  And  as  soon  as  he  was  come,  he  goeth  straightway 
to  him,  and  saith,  Master,-'  master :  and  kissed  him. 

46  And  they  laid  their  hands  on  him,  and  took  him. 

47  And  one  of  them  that  stood  by  drew  a  sword,  and 
smote  a  servant  of  the  high  priest,  and  cut  off  his  ear. 

48  And  Jesus  answered  and  said  unto  them.  Are  ye 


come  out,  as  against  a  thief,  with  swords  and  with 
staves  to  take  me  ? 

49  I  was  daily  with  you  in  the  temple,  teaching,  and 
ye  took  me  not :  but  the  scriptures  *=  must  be  fultilled. 

so  And '  they  all  forsook  him,  and  fled. 

51  And  there  followed  him  a  certain  young  maa 
having  a  linen  cloth  cast  about  his  naked  body:  an(l 
the  young  men  laid  hold  on  him  : 

52  And  he  left  ^  the  linen  cloth,  and  fled  from,  them 
naked. 

53  And  "  they  led  Jesus  away  to  the  high  priest :  and 
with  him  were  assembled  all  the  chief  priests  and  the 
elders  and  the  scribes. 

54  And  Peter  followed  him  afar  off,  even  into  the 
palace  of  the  high  priest :  and  he  sat  with  the  servantb, 
and  warmed  himself  at  the  tire. 

55  And  the  chief  priests  and  all  the  council  sought  for 
witness  against  Jesus  to  put  him  to  death  ;  and  found 
none. 

56  For"  many  bare  false  witness  against  him,  but 
their  witness  agreed  not  together. 

57  And  there  arose  certain,  and  bare  false  witness 
against  him,  saying, 

58  We  heard  him  say,  I  will  destroy  p  this  temple 
that  is  made  with  hands,  and  within  three  days  I  will 
build  another  made  without  hands. 

59  But  neither  so  did  their  witness  agree  together. 

60  And  'I  the  high  priest  stood  up  in  the  midst,  and 
asked  Jesus,  saying,  Answerest  thou  nothing  ?  What 
is  it  lukich  these  witness  against  thee? 

61  But  he''  held  his  peace,  and  answered  nothing. 
Again  the  high  priest  asked  him,  and  said  unto  him. 
Art  thou  the  Christ,  the  Son  of  the  Blessed  ? 

62  And  Jesus  said,  I  am  :  and  ye "  shall  see  the  Son 
of  man  sitting  on  the  right  hand  of  power,  and  coming 
in  the  clouds  of  heaven. 

63  Then  the  high  priest  rent '  his  clothes,  and  saith, 
Wfiat  need  we  any  further  witnesses  ? 

64  Ye  have  heard  the  blasphemy :  what  think  ye  i 
And  they  all  condemned  him  to  be  guilty  of  death. 

65  And  some  began  to  spit "  on  him,  and  to  cover  his 
face,  ,and  to  buffet  him,  and  to  say  unto  him,  Prophesy  : 
and  the  servants  did  strike  him  with  the  palms  of  their 
hands. 


y  Matt.   26  :  36,  etc. ;    Luke  22  :  39,  ete.  ;    Joun  18  :  1,  etc z  John    12:27 a  Heb.   6  :  7 b  Rom.  8  :  15  ;    Gal.  4  :  6 c  Pb.  40  :  8  ; 

Joljn  4  :  34  ;    5  :  30  ;    6  :  38,  39  ;    18  :  11  ;    Phil.  2  :  8 d  Rom.    7  :  18-25  ;    Gal.  6  :  17.  ...e  John  7   :   30  ;    8  :  20  ;    13  :  1 f  Malt. 

26  :  47  ;    Luke  22  :  47,  etc.  ;    J"hn  18  :  3,  etc  ...j   Ps.  3  :  1,  2 b  Ps.  2  :  2 i  2  Sam.  20  :  9  ;    Ps.  55  :  21  ;    Prov.  27  :  6....J    Luke 

6  :  46 k  Ps.  22  :  1,  etc. :  Isa.  53  :  3,  etc.  ;    Luke  24  :  44 1  ver.  27  ;    Ps.  88  :  8  ;    Isa.  63  :  3 m  ch.  13  :  16 n  Matt.  26  :  57,  etc.  ;    Luke 

22:54,  etc. ;  John  18  :  13,  etc Ps.  35  :  11. . .  .p  ch.  15  :  29;    John  2:  19....q  Matt.  26:62,  etc...  r  Ps.  39  :  9  ;    Isa.  63  :  7;    1   Pet.  2  :  23. 

....s  Dan.  7  :  13  j  Matt.  24  :  30  ;  26  :  64  j  Luke  22  :  69;  Rev.  1  :  7 t  Isa.  37  :  1 u  ch.  15  :  19;  Isa.  60  :  6. 


a  difference  between  the  first  and  second  prayers. 
Compare  Matt.  26  :  39  with  43,  and  see  note  on 
ver.  43. 

43-52.  The  betrayal  and  arrest  of  Jesus. 
Compare  Matt.  36  :  47-56;  Luke  33  :  47-53  ;  John 
18  : 1-13.  See  notes  on  Matthew  and  John.  The 
language  of  ver.  44  is  rather  "lead  him  away 
securely,^''  and  implies  a  fear  of  resistance,  rescue, 
or  flight ;  see  Matt.  36  :  48,  note.  Mark  alone 
mentions  the  young  man  in  ver.  51.  Nothing 
else  is  known  concerning  him.  Conjectures  have 
been  busy,  but  are  valueless.  The  incident  ap- 
pears to  be  introduced  to  show  the  wanton  char- 
acter of  the  motley  crowd  that  arrested  Jesus, 
and  to  set  forth  more  strongly  the  remarkable 
escape  of  the  disciples  from  arrest.  The  linen 
cloth  {sindon,  amJtoi),  was  hardly,  as  Mr.  Barnes, 
a  part  of  the  bed-clothes,  rather  a  night-dress, 
answering  to  our  own  analogous  night  apparel. 

53>65.  Trial  of  Jesus  before  Caiafhas 
AND  THE  Council.  Of  this,  which  I  believe  to 
be  the  formal  trial  of  Christ  before  the  Sanhe- 


drim, there  are  two  other  accounts,  viz.,  Matt. 
36  :  57-68 ;  Luke  33  :  63-71.  John  narrates  only 
the  preliminary  hearing  before  Caiaphas  (ch.  is : 
13-27).  On  the  apparent  discrepancies  in  these 
accounts,  see  Matt.  26  :  57-68,  Prel.  Note.  Mark's 
account  is  nearly  identical  with  Matthew's.  See 
throughout  notes  there. 

66-72.  Peter's  DENIAL  OF  OUR  Lord.  These 
are  narrated  by  all  four  Evangelists  :  Matt.  26  : 
69-75  ;  Luke  33  :  54-63  ;  John  18  :  15-17,  25-27. 
For  a  comparison  of  these  accounts,  their  dis- 
crepancies, and  their  harmony,  and  for  the  gen- 
eral lessons  of  the  incident,  see  notes  on  Matt. 
26  :  69-75.  —  Beneath  in  the  courtyard. 
That  is,  beneath  the  room  in  which  the  exami- 
nation of  Christ  was  going  on.  This,  probably, 
opened  upon  the  courtyard  and  was  raised  above 
it.— Warming  himself.  At  a  fire  kindled  in 
the  courtyard,  probably  in  a  brazier  (John  is  :  i8, 
note). — She  looked  upon  him.  Earnestly  (lu^c 
22 :  56) ;  studying  his  countenance.  —  Neither 
understand  I  what  thou  sayest.    Not  to  be 


60 


MARK. 


[Ch.  XV. 


66  And '  as  Peter  was  beneath  in  the  palace,  there 
cometh  one  of  the  mauls  of  the  high  priest : 

67  And  when  slie  saw  Peter  warming  himself,  she 
looked  upon  him,  and  said,  And  thou  also  wast  with 
Jesus  of  Nazareth. 

68  But  he  denied,  saying,"  I  know  not,  neither  un- 
derstand I  what  thou  sayest.  And  he  went  out  into 
the  porch  ;  and  the  cock  crew. 

69  And  a  maid  saw  him  again,  and  began  to  say  to 
them  that  stood  by.  This  is  one  of  them. 

70  And  he  denied  it  again.  And  a  little  after,  they 
that  stood  by  said  again  to  Peter,  Surely  thou  art  one 
of  them  ;  for  thou  art  a  Galilsean,"  and  thy  speech 
agreeth  thereto. 

71  But  he  began  to  curse  and  to  swear,  saying.,  I 
know  not  this  man  of  whom  ye  speak. 

72  And  the  second  time  the  cock  crew.  And  Peter 
called  to  mind  the  word  that  Jesus  said  unto  him,  Be- 
fore the  cock  crow  twice,  thou  shalt  deny  me  thrice. 
And  when  he  thought  thereon,  he  wept.y 

CHAPTER  XV. 

AND  straightway  in  the  morning  the  chief  priests 
held  a  consultation  ^  with  the  elders  and  scribes 
and  tlie  whole  council,  and  bound  Jesus,  and  carried 
him  away,  and  delivered  him  to  Pilate. 

2  And  Pilate  asked  him.  Art  thou  the  King  of  the 
Jews  ?  And  he,  answering,  said  unto  him,  Thou 
sayest  it. 

3  And  the  chief  priests  accused  him  of  many  things: 
but  he  answered  nothing. 

4  And  Pilate  asked  nim  again,  saying,  Answerest 
thou  nothing  ?  Behold  how  many  thmgs  they  witness 
against  thee. 

5  But  Jesus'  yet  answered  nothing;  so  that  Pilate 
marvelled. 


6  Now  •>  at  that  feast  he  released  unto  them  one  pris- 
oner, whomsoever  they  desired. 

7  And  there  was  one  named  Barabbas,  -which  lay 
bound  with  them  that  had  made  insurrection  with  him, 
who  had  committed  murder  in  the  insurrection. 

8  And  the  multitude,  crying  aloud,  began  to  desire 
him  to  do  as  he  had  ever  done  unto  them. 

9  But  Pilate  answered  them,  saying,  Will  ye  that  I 
release  unto  you  the  King  of  the  Jews  ? 

10  For  he  knew  that  the  chief  priests  had  delivered 
him  for  envy."^ 

11  But  the  chief  priests  moved  the  people,  that  he 
should  rather  release  '^  Barabbas  unto  them. 

12  And  Pilate  answered,  and  said  again  unto  them, 
What  will  ye  then  that  I  shall  do  unto  him  whom  ye 
call  the  King  "=  of  the  Jews  ? 

13  And  they  cried  out  again.  Crucify  him. 

14  Then  Pilate  said  unto  them,  Why,  what  evil  f  hath 
he  done  ?  And  they  cried  out  the  more  exceedingly, 
Crucify  him. 

15  Aud  so  Pilate,  willing  to  content  the  people,  re- 
leased Barabbas  unto  them,  and  delivered  Jesus,  when 
he  had  scourged  him,  to  be  crucified. 

16  And  the  e  soldiers  led  him  away  into  the  hall 
called  Prsetorium  ;  and  they  call  together  the  whole 
band. 

17  And  they  clothed  him  with  purple,  and  platted  a 
crown  of  thorns,  and  put  it  about  his  head  : 

18  And  began  to  salute  him.  Hail,  King  of  the  Jews ! 

19  And  they  smote  him  on  the  head  with  a  reed,  and 
did  spifh  upon  him,  and  bowing  their  knees,  wor- 
shipped him. 

20  And  when  they  had  mocked '  him,  they  took  off 
the  purple  from  him,  and  put  his  own  clothes  on  him, 
and  led  him  out  to  crucify  him. 


Matl.  S6  :  69,  etc.  ;   Luke  22  :  55,  etc.  ;  John  18  :  16,  etc w  2  Tim.  2  :  12,  13 x  Acts  2:7 y  2  Cor.  7  :  10 z  Ps.  2  :  2  ;    Matt.  27  :  1, 

etc. ;  Lnko  23  :  1,  etc. ;  John  18  :  28,  etc.  ;  Acts  3:13;    4  :  26. .    .a  Isa.  53  :  7  ;    John  19  :  9 b  Matt.  27  :  15  ;    Luke  23  :  17  ;    John  18  :  39 

c  Pr.  27  :  4  ;    Ecd.  4:4;  Acts  13  :  45  ;    Tit.  3  :  3 d  Acts  3  :  14 e  Ps.  2:6;    Jer.  23  :  5  ;  Acts  5  :  31...  f  Lsii.  53  :  9.    ..g  Matl. 

27  :  27  i  John  18  ;  28,  33;  19  ;  9....h  ch.  14:  65.... i  ch.  10  :  34  ;  Job  13  :  9  ;  Ps.  35  :  16  ;  .Vlatt.  20  ;  19  ;  Luke  22  :  63  ;   23  :  11,35. 


taken  literally.  It  answers  to  our  colloquial 
expression,  "  I  do  not  know  what  you  are  talking 
about." — And  the  cock  crew.  8ee  Matt.  3ti  : 
74.  Only  Mark  mentions  this  crowing  of  the 
cock. — The  maid  saw  him  again.  Not  a 
maid,  as  in  our  version.  Mark's  language  clearly 
implies  that  the  same  maid  followed  him  to  the 
door;  Matthew,  that  he  was  questioned  by 
another  maid ;  and  Luke,  by  a  man.  Each  may 
be  true  ;  evidently,  suspicion  of  him  was  increas- 
ing and  widening. — For  moreover  thou  art 
a  Galilean.  The  conjunction,  moreover  (;fai), 
omitted  in  our  English  version,  indicates  that 
his  Galilean  origin  was  only  an  additional  ground 
for  the  charge  against  him. — And  thy  speech 
aa^reeth  thereto.  These  words  are  omitted  by 
the  best  manuscripts,  and  by  Lachmann,  Tisch- 
endorf,  Tregelles,  and  Alford. — To  curse  and 
to  swear.  Matt.  2(5  :  74,  note.  —  When  he 
thous;ht  thereon.  Much  difficulty  has  been  ex- 
perienced in  rendering  the  Greek  word  {ini'^alw^, 
so  translated.  For  a  list  of  interpretations  see 
Alford.  Our  English  version  is  probably  the 
best.  ".He  thought  thereon,"  is  not  synony- 
mous whh  "he  called  to  mind."  "That  was 
the  bare  momentary  remembrance,  the  word 
occurred  to  him  ;  this  is  the  thinking,  or,  as  we 
sometimes  say,  casting  it  over,  going  back  step 
by  step  over  the  sad  history." — i^AlJord.)    Comp. 


Psalm  119  :  59  ;  Lam.  3  :  40 ;  Hag.  1  :  fi.  —  He 
wept.  The  verb  is  in  the  imperfect  tense,  and 
signifies  something  more  than  a  mere  transient 
outburst  of  tears.  He  wept,  and  continued 
weeping. 

Ch.  15  :  1-20.  The  trial  of  Jesus  before 
Pilate,  Comp.  Matt.  27  :  1,  2 ;  11-31 ;  Luke 
23  :  1-25 ;  John  18  :  28-40 ;  19  :  1-16.  Mark's 
account  differs  but  very  slightly  from  Matthew's. 
See  notes  there,  where  the  differences  are  noted. 
For  consideration  of  Pilate's  cliaracter,  and  the 
lessons  to  be  drawn  from  his  course,  see  notes 
on  John. 

21-41.  The  crucifixion.  Comp.  Matt.  27  : 
32-56 ;  Luke  23  :  26-49 ;  John  19  :  17-30.  Mark's 
account  is  almost  exactly  parallel  to  Mat- 
thew's. See  notes  there.  The  identification  of 
Simon  as  the  father  of  Alexander  and  Rufus  is 
peculiar  to  Mark ;  they  are,  perhaps,  referred 
to  in  Rom.  16  :  13  and  1  Tim.  1  :  20,  or  Acts  19  : 
33.  The  wine  mingled  with  myrrh,  ver.  21,  is  the 
same  &&  vinegar  mingled  tvith  gall  (Matt.  27 :  4,  note). 
Mark  alone  mentions  the  hour  of  crucifixion, 
the  third  hour  (ver.  25),  that  is,  9  a.  m.  For  re- 
conciliation of  this  statement  with  John  19  :  14, 
see  note  there.  The  reference  in  ver.  28  to  the 
O.  T.  prophecy  is  wanting  in  the  best  manu- 
scripts, and  is  omitted  by  Tischendorf  and  Alford ; 
the  latter  thinks  it  was  borrowed  from  Luke 


Ch.  XV.] 


MARK. 


61 


21  And  they  compel  one  Simon  a  C5rrenian,  who 
passed  by,  commg  out  of  the  country,  the  father  of 
Alexander  and  Rufus,  to  bear  his  cross. 

22  And  they  >  bring  him  unto  the  place  Golgotha, 
which  is,  being  interpreted,  The  place  of  a  skull. 

23  And  they  gave  him  to  drink  wine  mingled  with 
myrrh :  but  he  received  it  not. 

24  And  when  they  had  crucified  him,  they  parted'' 
his  garments,  casting  lots  upon  them,  what  every  man 
should  take. 

25  And  it  was  the  third  hour  ;  and  they  crucified  him. 

26  And  the  superscription  of  his  accusation  was 
written  over,  THE  KING  OF  THE  JEWS. 

27  And  with  him  they  crucify  two  thieves ;  the  one 
on  his  right  hand,  and  the  other  on  his  left. 

28  And  the  scripture'  was  fulfilled,  which  saith.  And 
he  was  numbered  with  the  transgressors. 

29  And  they™  that  passed  by  railed  on  him,  wag- 
ging their  heads,  and  saying,  An,  thou "  that  destroy- 
est  the  temple,  and  buildest  ii  in  three  days, 

30  Save  thyself,  and  come  down  from  the  cross. 

31  Likewise  also  the  chief  priests,  mocking,  said 
among  themselves  with  the  scribes,  He  saved  others ; 
himself  he  cannot  save. 

32  Let  Christ  the  King  of  Israel  descend  now  from 
the  cross,  that  we  may  see,"  and  believe.  And  they 
that  were  crucified  with  him  reviled  him. 

33  And  P  when  the  sixth  hour  was  come,  there  was 
darkness  over  the  whole  land  until  the  ninth  hour. 

34  And  at  the  ninth  hour  Jesus  cried  with  a  loud 
voice,  saying,  Eloi,i  Eloi,  lama  sabachthani  ?  which  is, 
being  interpreted.  My  God,  my  God,  why  hast  thou 
forsaken  me  ? '' 

35  And  some  of  them  that  stood  by,  when  they  heard 
if,  said,  Behold,  he  calleth  Elias. 


36  And  one  ran  and  filled  a  sponge  full  of  vinegar, 
and  put  //  on  a  reed,  and  gave"  him  to  drink,  saying, 
Let  alone  ;  let  us  see  whether  Elias  wiU  come  to  take 
him  down. 

37  And '  Jesus  cried  with  a  loud  voice,  and  gave  up 
the  ghost. 

38  And  the  vail  of  the  temple  was  rent  in  twain,  from 
the  top  to  the  bottom. 

39  And  when  the  centurion,  which  stood  over  against 
him,  saw  that  he  so  cried  out,  and  gave  up  the  ghost, 
he  said.  Truly  this  man  was  the  Son  of  God. 

40  There  were  also  women  looking  on  afar"  off; 
among  whom  was  Mary  Magdalene,  and  Mary  the 
mother  of  James  the  less,  and  of  Joses,  and  Salome  • 

41  (Who  also,  when  he  was  in  Galilee,  followed  him, 
and  ministered "  unto  him  ;)  and  many  other  women 
which  came  up  with  him  unto  Jerusalem. 

42  And  now  when  the  even  was  come,  because  it 
was  the  Preparation,  that  is,  the  day  before  the  sab- 
bath, 

43  Joseph  of  Arimathsea,  an  honourable  counsoil6r, 
which  also  waited  "  for  the  kingdom  of  God,  came,  and 
went  in  boldly  unto  Pilate,  and  craved  the  body  of 
Jesus. 

44  And  Pilate  marvelled  if  he  were  already  dead  : 
and  calling  un^o  hi  tit  the  centurion,  he  asked  him 
whether  he  had  been  any  while  dead. 

45  And  when  he  knew  it  of  the  centurion,  he  gave 
the  body  to  Joseph. 

46  And  he  bought  fine  linen,  and  took  him  do\vn, 
and  wrapped  him  in  the  linen,  and  laid  him  in  a  sepul- 
chre which  was  hewn  out  of  a  rock,  and  rolled  a  stone  " 
unto  the  door  of  the  sepulchre. 

47  And  Mary  Magdalene  and  Mary  the  mother  of 
Joses  beheld  where  he  was  laid. 


j  Matt.   27:33,   etc.;    Luke  23  :  33,  etc.  j    John   19  :  17,  etc k  Pa.   22 

o  Rom.   3:3;    2  Tim.  2  :  13. . .  .p  Matt.  27  :  45  ;  Luke  23  :  44. . .  .q  Ps 
27:50;  Luke  23:46  ;  John  19  :  30.... u  Ps.  38  :  11. . .  .v  Luke  8  :  2,3. 


.  ...I  laa.   63:  12....m  Ps.   22:7... 
l....r  Ps.42  :  9  ;    71  :  11  ;  Lam.  I  ; 
^  Luke  2  :  25,  38. . .  .x  ch.  16  :  3,  4. 


ch.  14  :  58  ;  John  2  :  19.... 
L...S  Ps.  69:  21.... t  Matt. 


22  :  37.  The  reference  is  to  Isaiah  53  :  12.  The 
language  of  mockery  in  ver.  33,  "  that  we  may  see 
and  believe,"  is  peculiar  to  Mark.  Observe  that 
this  is  the  customary  demand  of  infidelity,  which 
insists  that  faith  shall  rest  always  on  sight. 
Mark's  account  of  the  response  to  Christ's  cry 
(vers.  35,  36),  Eli,  Eli,  lama  sabachthani,  diilers 
slightly  from  Matthew's.  For  a  comparison  of 
the  four  accounts,  see  notes  on  Matthew.  Mark 
does  not  mention  the  earthquake  and  resurrec- 
tion, described  by  Matthew,  and  attributes  the 
awe  of  the  centurion  to  the  sublimity  of  Christ's 
death,  not,  as  Matthew,  to  the  portents  which 
accompanied  it.  It  was  probably  produced  by 
both.  The  words  '■'•He  so  cried  out,^^  in  ver.  39,  are 
wanting  in  the  Sinaitic  and  Vatican  manuscripts, 
and  are  omitted  by  Tischendorf  and  Alford. 
Whether  a  part  of  the  original  text  or  not,  they 
correctly  explain  it.  "Salome,"  ver.  40,  is  the 
same  as  "the  mother  of  Zebedee's  children," 
Matt.  27  :  56.  The  addition  of  "many  other 
women  who  came  up  with  him  unto  Jerusalem," 
in  ver.  41,  is  peculiar  to  Mark. 

42-47.  The  burial  of  Jesus.  Compare 
Matt.  27  :  57-61 ;  Luke  23  :  50-56 ;  John  19  : 
36-42.  See  John  for  notes  on  what  is  common 
to  the  four  Evangelists.  Nicodemus  came  with 
Joseph  of  Arimathea  (john) ;  the  tomb  belonged 
to  Joseph  (Matthew) ;  and  was  in  a  garden  near 
the  place  of  crucifixion  (jotn).    Mark  and  Luke 


(23:53)  describe  the  tomb.  Only  Mark  narrates 
Pilate's  surprise  at  learning  of  the  death  of  Jesus 
(ver.  44). — The  even  was  come.  Here,  evident- 
ly, the  first  of  the  two  evenings  recognized  in 
Jewish  reckoning,  i.  e.,  before  sunset,  because  the 
Sabbath  began  on  sunset  (Lev.  23  :  32).  —  The 
preparation,  that  is,  the  fore-Sabbath; 
or,  as  we  should  say,  in  analogy  with  our  Christ- 
mas-eve, Sabbath-eve.  In  the  Syriac  N.  T.  the 
word  "preparation"  is  rendered  "eve."  It 
would  appear  that  the  close  of  Friday,  perhaps 
from  the  ninth  hour,  3  p.  m.,  was  at  first  called 
the  "preparation,"  and  that  later  the  term  ex- 
tended to  the  whole  of  Friday,  as  in  German  the 
usual  name  of  Saturday  is  Sonnabend,  i.  e., 
"Sunday- eve."  See  John  19  :  31,  note.  That 
the  bodies  might  not  remain  on  the  cross  over 
the  Sabbath,  the  Jews  had  asked  to  have  death 
accelerated  (John  19 :  31),  and  now  Joseph  asks  per- 
mission to  give  the  body  honorable  burial. — 
Joseph  of  Arimathea.  On  his  character,  see 
notes  on  John. — An  honorable  counsellor, 
i.  e.,a  member  of  the  Sanhedrim  and  occupying 
some  station  of  honor  or  dignity.  Luke  adds 
the  information  respecting  him,  that  he  was  a 
"  good  man  and  just,"  and  had  not  consented  to 
the  condemnation  pronounced  against  Christ  by 
the  Sanhedrim.— Which  also  waited  for  the 
kingdom  of  God.  That  is,  he  belonged  to 
that  portion  of  the  Pharisees  (Matt,  a :  t,  note)  who 


MAEK. 


[Ch.  XVI. 


CHAPTER     XVI. 

AND  when  ■'  the  sabbath  was  past,  Mary  Magda- 
lene, and  Mary  the  mother  of  James,  and  Salome, 
had  bought  sweet  spices,^  that  they  might  come  and 
anoint  him. 
2  And  very  early  in  the  morning,  the  first  day  of  the 


week,  they  came  unto  the  sepulchre  at  the  rising  of  the 
sun. 

3  And  they  said  among  themselves,  Who  shall  roll 
us  away  the  stone  from  the  door  of  the  sepulchre  ? 

4  And  when  they  looked,  they  saw  that  the  stone  was 
rolled  away :  for  it  was  very  great. 


y  Matt.  28  :  1,  etc.  j  Luke  24  :  1,  etc. ;  John  20  :  1,  etc.  .  . .  z  Luke  23  :  I 


were  in  expectation  of  the  coming  of  a  Messiah 
to  inaugurate  the  kingdom  of  God.  Comp.  Luke 
2  :  25. — Went  in  boldly.  Of  course  this  ended 
for  him  all  position  of  honor  in  the  Jewish  court 
and  nation  (john  9 :  22).  Moreover  it  identified  him 
with  a  man  crucified  on  a  charge  of  sedition 
against  the  Roman  government.  Mr.  Farrar  notes 
a  case  in  liistory  in  which  such  a  request  cost 
the  petitioner  his  life.  —  Pilate  wondered  if 
he  were  already  dead.  Because  crucifixion 
is  a  lingering  death,  and  rarely  proves  mortal 
in  so  short  a  space.  Christ  had  not  been  on  the 
cross  more  than  six  hours,  probably  not  so  long. 
Comp.  ver.  25  with  34.  See  note  on  Physical 
Cause  of  Christ's  Death,  John  19  :  34,  35.  — 
Whether  he  had  been  any  while  dead. 
Because  he  would  make  sure  of  his  death.  Ob- 
serve the  incidental  testimony  that  the  resurrec- 
tion of  Christ  was  no  arousal  from  a  syncope  or 
fainting  fit,  as  rationalistic  criticism  has  some- 
times regarded  it. — He  gave  the  body.  Often 
the  privilege  of  burial  was  bought  with  a  bribe 
by  the  friends  of  the  deceased.  Pilate,  as  a 
measure  of  relief  to  his  conscience,  gave  the  body 
to  Joseph. 

Ch.  16  :  1-8.  The  sesureection  of  Jesus 
Christ.  See  note  on  Matt.  28  : 1-17.  Parallel  to 
the  account  here  is  Matt.  28  :  2-10 ;  Luke  24  : 
1-11 ;  comp.  John  20  :  1-10.  For  a  comparison  o* 
the  difterent  evangelical  narratives  of  the  resur- 
rection of  our  Lord,  and  for  the  evidence  of  the 
reality  of  that  resurrection,  see  note  on  the  Res- 
urrection of  Jesus  Christ,  p.  330.  For  notes  on 
what  is  common  to  Matthew  and  Mark,  see 
notes  on  Matthew.  Mark  here,  as  elsewhere, 
furnishes  some  vivid  details,  which  we  should 
not  otherwise  possess. — When  the  Sabbath 
was  past,  Mary,  etc.,  purchased  aromat- 
ics.  It  is  not  very  clear  when  they  were  pur- 
chased. The  verb  is  in  the  aorist  tense,  not,  as 
in  our  English  version  in  the  pluperfect.  The 
indication  here  is,  certainly,  that  this  purchase 
was  made  on  the  Sabbath,  after  sunset ;  the  in- 
dication in  Luke  23  :  5.5,  .56,  is  that  it  was  made 
on  Friday  night,  after  the  burial.  It  may  be, 
that  the  purchases  were  begun  then,  but  not 
completed,  the  evening  coming  on  quickly,  and 
the  shops  being  closed,  so  that  the  women  had 
to  postpone  the  completion  till  the  Sabbath  was 
past. — That  they  might  come  and  anoint 
him.    An  indication  that  they  had  no  expecta- 


tion of  his  resurrection.  It  was  customary 
among  the  Jews,  as  a  mark  of  honor  to  the  de- 
ceased, after  washing  the  corpse,  to  anoint  it 
with  certain  perfumes,  or  to  enclose  them  in  the 
grave-clothes  in  which  the  body  was  wrapped. 
They  were  sometimes  also  burned  as  an  incense. 
The  hurried  burial  had  not  permitted  this 
anointing  to  be  completed  ;  it  had  been  com- 
menced by  Nicodemus  at  the  time  of  the  inter- 
ment (John  19 :  39, 4o).  Perhaps  the  women  were 
ignorant  of  that ;  perhaps  they  wished  to  add 
their  own  offerings.  The  aromatics  employed 
for  this  purpose  appear  from  John  to  have  been 
aloes  and  myrrh. 

2-4.  They  came  unto  the  sepulchre  at 
the  rising  of  the  sun.  Matthew  says,  "As  it 
began  to  dawn";  John,  "When  it  was  yet  dark." 
This  discrepancy  is  only  verbal ;  the  language 
describes  the  same  substantial  time,  and  differs 
only  as  we  should  expect  the  language  of  inde- 
pendent writers  would.  At  sunrise  is  in  popular 
language  equivalent  to  dawn  (judges  9 :  33 ;  Ps.  104 :  22). 
John's  language  is  the  most  minutely  accurate, 
and  he  is  the  one  most  likely  to  have  been  accu- 
rately informed.  The  women  came  probably 
before  the  sun  was  fairly  up. — Who  shall  roll 
us  awa  y  the  stone  ?    The  language  here  ex- 


Diagram  of  Jewish  Sepulchre. 

actly  corresponds  with  the  known  structure  of 
the  Jewish  tomb  and  door,  one  of  those  incidental 
evidences  of  the  authenticity  of  our  Gospels  with 
which  they  abound.  The  form  of  the  ordinary 
Jewish  tomb  will  be  best  understood  by  the  an- 
nexed plan.  It  consisted  of  a  chamber  or  cham- 
bers, A,  B,  C,  cut  in  the  rock,  from  which  openings 


Ch.  XVL] 


MARK. 


en 


5  And  entering  into  the  sepulchre,  they  saw  a  young 
man  sitting  on  tlie  right  side,  clothed  in  a  long  white 
garment  ;  and  they  were  affrighted. 

6  And  he  saith  unto  them,  be  not  affrighted :  Ye  seek 
Jesus  of  Nazareth,  which  was  crucified  :  he  is  risen  ; " 
he  is  not  here  :   behold  the  place  where  they  laid  him. 

7  But  go  your  way,  tell  his  disciples  and  Peter  that 
he  goeth  before  you  into  Galilee :  there  shall  ye  see 
him,  as  he  said  unto  you. 

8  And  they  went  out  quickly,  and  fled  from  the  sep- 
ulchre ;  for  they  trembled  and  were  amazed  :  neither 
said  they  any  thing  to  any  man  ;  for  they  were  afraid. 

9  Now  when  Jesus  was  risen  early  the  first  day  of 
the  weak,  he  appeared  tirst  to  Mary  Magdalene,  out  of 
whom  he  had  cast  seven  devils. 


10  A  nd  she  went  and  told  them  that  had  been  with 
him,  as  they  mourned  and  wept. 

11  And  they,  when  they  had  heard  that  he  was  alive, 
and  had  been  seen  of  her,  believed  not. 

12  After  that  he  appeared  in  anotlier  form  unto  two  •• 
of  them,  as  they  wallied,  and  went  into  the  country. 

13  And  they  went  and  told  it  unto  the  residue  ;  nei- 
ther believed  they  them. 

14  Afterward  he  "^  appeared  unto  the  eleven  as  they 
sat  at  meat,  and  upbraided  them  with  their  unbelief'' and 
hardness  of  heart,  because  they  believed  not  them 
which  had  seeo  him  after  he  had  risen. 

15  And  he  said  unto  them.  Go  =  ye  into  all  the  world, 
and  preach  the  gospel  to  every  creature.' 


«  P8.  71  :  20. .  .  b  Lake  24  :  13. .  .  c  Luke  24  :  36 ;  1  Cor.  16  :  5. . .  d  Luke  24  .  25.  .  .  e  Matt.  28  :  19 ;  John  20  :  21. .  .  f  Rom.  10  ;  18  j  Col.  I :  S3. 


branched  out,  about  two  feet  wide  and  three 
feet  high.  These,  called  locuU,  held  the  bodies 
of  the  dead.  Sometimes,  but  probably  only  at 
a  later  period,  they  were  found  as  indicated  in  B. 
The  interior  of  such  a  tomb  is  represented  in 
a  cut  illustrating  the   resurrection  of  Lazai-us, 


PLAJS  OF  TOMB  DOOR  OB  GOLAL. 

and  accompanying  John,  ch.  11.  Sometimes, 
doubtless,  the  tomb  consisted  simply  of  the 
cave  or  larger  chamber,  without  the  accompany- 
ing loculi.  The  door  of  the  cave  consisted,  at 
least  in  some  cases,  of  a  circular  stone,  like 
a  mill-stone,  which  could  be  rolled  across  the 


DOOK   OF   TOM3. 


doorway,  closing  the  aperture,  or  rolled  back 
into  a  niche,  cut  in  the  adjoining  rock  to  receive 
it,  so  as  to  leave  the  doorway  open.  The  accom- 
panying plan  and  picture  illustrates  the  method. 
The  picture  is  from  the  tombs  of  the  kings,  still 
existing  in  the  neighborhood  of  Jerusalem.  The 
opening  of  such  tombs  is  generally  low,  so  that 
on  entering  them  it  is  necessary  to  stoop  (Luke 
24 :  12;  John  20:5,  ii).  lu  the  casc  of  Jesus,  the 
anointing  had  not  been  completed,  and  if  there 
were  loculi,  the  body  could  hardly  have  been  laid 
away  in  one  of  them,  for  Mary  Magdalene,  with- 
out entering  the  sepulchre,  saw  two  angels  sitting, 
one  at  the  head,  and  the  other  at  the  foot,  where 
the  body  of  Jesus  had  lain  (joiin  20 :  12),  which 
they  could  not  have  done,  in  the  loculus. 
The  facts,  then,  would  appear  to  be  that  the 
women,  coming  to  the  sepulchre  early  in  the 
morning  to  complete  the  anointing,  feared  that 
they  could  not  roll  back  into  its  niche  the  golal 
or  circular  stone,  the  groove  into  the  niche  gen- 
erally inclining  upwards,  so  that  it  required 
considerable  exertion  of  strength  to  roll  back  the 
door  ;  that  when  they  came  they  found  it  already 
rolled  back,  and  entering  in  they  saw  the 
young  man  (vcr.  5),  the  angel  of  Matthew  (ch.  28 : 2). 
Whether  he  was  sitting  in  a  partially  reclining 
attitude  on  the  door  when  they  entered,  and  was 
not  disclosed  to  them  till  after  they  entered,  or 
whether  Matthew's  statement  of  his  sitting  on 
the  stone  is  merely  indicative  of  his  previous 
posture,  as  a  symbolic  act  of  victory  over  the 
grave,  is  a  matter  of  conjecture  merely. — And 
when  they  looked,  etc.  These  words  are 
correctly  placed  in  our  English  version  in  a 
parenthesis.  The  narrator  breaks  in  upon  his 
narrative  to  set  in  contrast  with  their  anxiety 
the  unexpected  and  supernatural  removal  of  the 
stone.  The  moral  has  often  and  fairly  been 
drawn,  that  when  Christian  love  undertakes  a 
difficalt^duty,  God^will  remove  the  obs^cles 
which  are  too  great  for  its  own  st.rpngth . 

5-8.  A  young  man.  That  there  were  two 
is  evident  from  John  20  :  12 ;  that  they  were 
angels,  appears  from  Matt.  28  :  3  ;  see  note  there. 
— Clothed  in  a  Ions  white  garment.    Liter- 


64 


MAEK. 


[Ch.  XVI. 


i6  He  8  that  believeth,  and  is  baptized,  shall  be  saved  ; 
but  he''  that  believeth  not,  shall  be  damned. 

17  And  these  signs  shall  follow  them  that  believe  :  In 
my'  name  shall  they  cast  out  devils;  they  shall  speak -i 
with  new  tongues ; 

18  They  shall  take  up  serpents  ;  "^  and  if  they  drink 
any  deadly  thing,  it  shall  not  hurt  them;  they'  shall 
lay  hands  on  the  sick,  and  they  shall  recover. 


19  So  then  ™  after  the  Lord  had  spoken  unto  them, 
he  was  received  up  into  heaven,  and  sat "  on  the  right 
hand  of  God. 

20  And  they  went  forth  and  preached  every  where, 
the  Lord  "  working  with  ikei/i,  and  confirming  the  word 
with  signs  foUowmg.     Amen. 


g  John  3  :  18,  36;    Acts  16  :  31-33  ;    Rom.  10  :  9  ;    1  Pet.  3  :  21 h  John  12  :  48  ;  2  Thess.  2  :  12. . .  .i  Luke  10  :  17  ;    Acts  6  :  16  ;    8:7;    16:18" 

19:1-.'.. .]  Acts  S  :  4  ;  10  .  46  ;  1  Cor   12  :  10,  28 k  Luke  10  :  19  ;    Acts  28  :  6 1  Acts  6  :  15.  16  ;    28  :  8 ;    James  5  :  14,  15 m  Acti 

1  :  2,  3;  Luke  24  :  61. . . .  n  Ps.  110  :  1  ;  1  Pet.  3  ;  22  ;  Rev.  3  :  21..    .0  Acts  6  :  12  ;  14  :  3  ;  Heb.  2  :  4. 


ally,  a  stole  (Gr.  moh)).  See  ch.  13  :  38-40,  note. 
— Be  not  affrighted.  The  angel's  reassuring 
response  to  the  women,  who  started  back  at  the 
unexpected  apparition. — And  Peter.  Observe 
that  as  Christ's  first  appearance  is  to  Mary 
Magdalene  (John  20 :  is),  out  of  whom  he  had  cast 
Beven  devils,  so  his  special  message  is  to  Peter 
who  had  denied  him.  "  Tell  Peter,  for  it  will  be 
news  more  welcome  to  him  than  to  any  of  them, 
for  he  is  in  sorrow  for  sin ;  and  he  will  be  afraid 
lest  the  joy  of  this  good  news  do  not  belong  to 
him." — (Matthew  Heumj.) — They  trembled  and 
Avere  afraid.  Rather,  Were  in  an  ecstasy  or 
in  a  maze;  a  commingled  feeling  of  fear,  awe, 
hope,  and  strange  expectation  is  indicated  by 
the  language  here  and  in  Matthew.  —  Neither 
said  they  anything  to  any  man.  That  is, 
on  their  way  to  tell  the  disciples.  See  Matt. 
28  :  8,  note. 

Ch.  16  :  9-20.  APPEARANCES  OP  JESUS  AFTER  HIS 
RKSUURECTIO.N".  — COMMISSION  TO  THE  ELEVES.— 
ASCENSION.— Chp.ist's  first  appearance  is  to  the 

WOMAN  TO  WHOM  HE  HAS  SHOWN  THE  GREATEST  MERCY 

(9). — The  MISTAKE  OF  mourning:  it  weeps  at  the 

GRAVE    OP    the    risen    (10,  11).  —  ThE     REPROACH    OF 

Christ's  church:  its  slowness  to  believe  (14). — 
The  COMMISSION  of  Christ  to  his  church  :  its  field 

13  THE  WORLD  ;  ITS  WORK  IS  TO  PREACH  THE  GOSPEL ; 
ITS  CONGREGATION  EMBRACES  EVERT  CREATURE  ;  ITS 
OFFER  IS  A  FREE  AND  FULL  SALVATION ;  THE  CON- 
DITION OF  SALVATION  18  FAITH  IN  CHRIST  AND  CON- 
FESSION OF  AND  CONSECRATION  TO  HIM :  THE  CONSE- 
QUENCE OF  REJECTING  CHRIST'S  PROFFERED  SALVATION 
IB  ETERNAL  CONDEMNATION. 

The  question  whether  this  passage  properly 
belongs  to  Mark's  Gospel  or  is  an  addition  by  a 
later  hand,  is  one  of  the  most  difficult  in  Biblical 
criticism.  I  shall  here  state  briefly  the  reasons 
for  and  against  its  authenticity,  and  then  my  own 
conclusion.  I.  External  considerations.  It  is 
found  in  the  Alexandrine,  Ephraem  and  Cam- 
bridge Manuscripts  (see  intro.,pp.  23,24),  and  in  the 
Vulgate,  Ethiopic,  Curetonian  Syriac,  Peshito, 
Jerusalem  Syriac,  Memphitic  and  Gothic  Ver- 
sions. It  is  wanting  in  the  two  oldest  and  most 
valued  manuscripts,  the  Vatican  and  Sinaitic.  If 
not  a  part  of  the  original  Gospel,  it  must  have 
been  added  at  a  very  early  date,  probably  during 
the  first  century.  II.  Internal  considerations. 
Verse  8  ends  so  abruptly  as  to  forbid  the  idea 
that  this  was  the  close  of  the  original  Gospel. 


The  last  word  in  the  Greek  is  a  connective  par- 
ticle. '■^ For  they  were  afraid''^  is  literally.  They 
were  afraid  for  (upojiovvru  yu^j).  If  Mark's  Gospel 
really  ends  here,  it  must  be  either  because  he 
was  suddenly  interrupted,  or  because  his  original 
close  has  been  lost.  On  the  other  hand,  the  lan- 
guage in  the  Greek  of  the  last  eleven  verses  is 
unlike  the  rest  of  Mark's  Gospel.  "  No  less  than 
twenty-one  words  and  expressions  occur  in  it 
(and  some  of  them  several  times)  which  are 
never  elsewhere  used  by  Mark,  whose  adherence 
to  his  own  peculiar  phrases  is  remarkable." — 
(Alford.)  To  which  add  that  the  summing  up  of 
verses  19,  20,  is  unlike  Mark,  who  is  pictorial 
but  unsystematic,  and  that  the  language  of  verses 
15-18,  compared  with  Matthew's  account  of  the 
same  commission  to  the  eleven  (ch.  28 :  is-20),  indi- 
cates a  less  accurate  and  authentic  report  of  this 
legacy  of  our  Lord  to  his  church.  See  notes 
below.  III.  Opinions  of  scholars.  The  genu- 
ineness of  this  passage  is  afl[irmed  by  Mill,  01- 
shausen,  Eward,  Lachmann,  and  Schaff ;  it  is 
doubted  or  denied  by  Griesbach,  Ewald,  Meyer, 
Tischendorf,  Tregelles,  Lightfoot,  and  Norton. 
For  an  elaborate  discussion  of  these  and  other 
conflicting  testimonies,  see  James  Morison's  Com- 
mentary on  Mark ;  he  concludes  that  the  passage 
is  genuine.  The  weight  of  authority  internal  and 
external,  appears  to  me  to  point  to  the  other 
conclusion,  viz.,  that  Mark's  Gospel  either  was 
abniptly  broken  off  by  some  accident,  or  its  close 
was  early  lost,  and  that  verses  9-20  were  append- 
ed at  a  very  early  day,  probably  dui-ing  the  first 
century,  to  give  completion  to  the  book.  The 
question  is  one  of  secondary  importance,  since 
all  that  is  essential  in  spirit  and  substance  in  this 
passage  is  to  be  found  elsewhere  in  the  Gospels, 
in  accounts  whose  authenticity  is  undoubted. 

9-11.  The  details  of  this  appearance  are  given 
in  John  20  :  11-18.  See  notes  there.  On  the 
character  of  Mary  Magdalene,  see  Matthew  27  : 
56,  note.  Of  the  fact  here  stated,  that  Christ 
cast  seven  devils  out  of  her,  we  have  no  informa- 
tion except  the  statement  here  and  in  Luke  8  :  2. 

12,  13.  This  is  a  brief  recapitulation  of  an  in- 
cident recorded  more  fully  in  Luke  24  :  13-35. 
See  notes  there. 

14.  This  appearance  is  more  fully  described  in 
Luke  24  :  36^9,  and  John  20  :  19-23.  See  notes 
there. 


Ch.  XVL] 


MAEK. 


65 


15-18.  This  commission  is  repeated  more 
briefly,  but  I  believe  more  accurately,  by  Matt. 
28  :  18-20.  See  notes  there.  At  least  it  appears  to 
me  that  they  are  identical,  though  all  commen- 
tators do  not  so  regard  them.  Matthew  indicates 
that  it  was  given  in  Galilee.  Mark  ^connects  with 
it  the  ascension,  which  took  place  from  the 
Mount  of  Olives  (Acts  i :  i:).  But  neither  asserts 
definitely  the  location.  This  can  hardly  be  the 
same  interview  reported  by  Luke  (24 :  45-49).  That 
our  Lord  should  have  prepared  the  eleven  for 
the  last  commission,  by  previous  instruction,  is 
what  we  might  reasonably  expect. — Into  all 
the  world.  Comp.  Matt.  13  :  38. —Herald 
the  glad  tidings.  This  was  the  first  commis- 
sion of  the  apostles  (Matt.  10 : 7) ;  they  were  now  to 
be  more  than  mere  heralds  of  a  coming  Gospel — 
they  were  to  be  instructors  of  the  people  in  the 
principles  of  a  Gospel  which  by  his  death  Christ 
had  finished,  which  was  no  more  coming  but  had 
come  (comp.  Matt.  28 :  19,  note).  It  appears  to  me  that 
the  author  of  this  passage  has  failed  to  recognize 
this  change  in  the  apostle's  work,  which  Mat- 
thew's report  clearly  indicates.  This  variation 
between  Mark  and  Matthew,  is  one  of  the  indi- 
cations that  we  have  not  here  an  authentic 
report  of  the  original  commission,  but  a  sum- 
mary made  up  by  a  later  hand. — To  all  the 
creation.  This  is  equivalent  to  "  all  nations  "  in 
Matthew.  "True,"  asAlford  says,  "all creation 
is  redeemed  by  Christ  (coi.  i :  16-23 ;  Rom.  8 :  19-23) ; 
but  the  Gospel  can  be  preached  only  to  man. — 
He  thatbelieveth'  and  is  baptized  shall  be 
saved.  Bdiei'cth,  i.  e.,  has  faith  in  and  trusts 
himself  to  Christ  as  preached  in  the  Gospel ;  and 
is  baptized,  pubUcly  acknowledges  that  faith,  and 
is  consecrated  to  and  enters  upon  a  new  life  in 
the  Father,  the  Son,  and  the  Holy  Ghost  (joha  3 : 5, 6  j 
Matt.  28 :  19,  note) ;  shuU  besaved,  from  both  the  present 
dominion  and  the  future  penalty  of  sin  (Matt,  i :  21 ; 
Rom.  8 : 2).  —  But  he  that  believeth  not  shall 
be  condemned.  Not  he  that  is  in  doubt  or 
perplexity,  as  the  disciples  in  vers.  11,  13,  but  he 
that  refuses  to  open  his  heart  to  the  influence  of 
a  living  and  present  Saviour.  The  declaration 
here  is  parallel  to  and  interpreted  by  John  3  : 
18,  19  ;  comp.  John  15  :  22  ;  Heb.  2  :  3.  Observe, 
then,  that  not  every  belief  saves  (james  2 :  19),  nor 
does  every  unbelief  bring  into  condemnation  (John 
50 :  25-27).  Observe,  too,  that  by  Implication  bap- 
tism is  not  CHsential  to  salvation  as  faith  is.  One 
may  be  baptized  and  yet  not  believe,  as  Simon 
(Acts  8 :  13 ;  18 :  23),  Or  belicvc  and  not  be  baptized,  as 
the  penitent  thief  (Luke  23:  43). — In  my  name 
shall  they  cast  out  devils.  For  fulfillment 
of  this  promise,  see  Acts  5  :  16  ;  8:7;  16  :  18. — 
They  shall  speak  with  new  tongues.    See 


Acts  2  : 4 ;  1  Cor.  14  :  22,  and  notes  at  these  places. 
— They  shall  take  up  serpents.  See  Acts 
28  :  3-5. — If  they  drink,  etc.  Scripture  af- 
fords no  illustration  of  the  fulfillment  of  this 
promise.  But  we  may  presume  that  of  the  mira- 
cles wrought  after  Christ's  resurrection,  as  of 
those  wrought  by  him  in  the  body,  many  were 
not  recorded  (john  20  :  30). — They  shall  lay 
hands  on  the  sick,  etc.  Comp.  James  5  : 
14,  15.  With  this  whole  promise  compare  that 
of  Matt.  10  : 1-8  and  Luke  10  :  19,  from  which 
the  unknown  author  of  this  passage  may  have 
derived  it.  Though  the  miracle-working  power 
remained  in  the  church  after  the  ascension  of  our 
Lord,  Christianity  was  made  less  dependent  on 
such  external  signs  and  tokens,  and  more  and 
more  on  the  moral  and  spiritual  power  of  the 
word  itself.  Comp.  1  Cor.  2  :  4 ;  1  Thess.  1  :  5. 
With  this  promise  compare  the  still  more  general 
one  of  Psalm  91.  On  its  applicability  to  our 
own  time,  Alford  says  :  "  This  promise  is  gener- 
ally without  limitation  to  the  first  ages  of  the 
church.  Should  occasion  arise  for  its  fulfillment 
there  can  be  no  doubt  that  it  wUl  be  made  good 
in  our  own  or  any  other  time.  But  we  must  re- 
member that  signs  are  not  needed  where  Chris- 
tianity is  professed,  nor  by  missionaries  who  are 
backed  by  the  influence  of  the  powerful  Christian 
nations."  This  seems  to  me  to  be  true,  but  only 
a  superficial  truth.  Such  signs  as  are  indicated 
here  are  not  needed  in  this  age,  when  the  divine 
nature  of  Christianity  is  witnessed  by  such  his- 
torical evidences  as  are  afforded  by  the  moral, 
the  religious,  the  social,  the  political,  and  even 
the  commercial  development  which  has  every- 
where attended  on  and  resulted  from  its  progress. 
I  can  hardly  conceive  that  occasion  ever  can  anse 
for  the  further  fulfillment  of  this  promise. 
Christianity  is  itself  a  greater  sign  than  any  the 
apostles  wrought. 

19,  20.  Verse  19  epitomizes  the  fuller  account 
afforded  by  Luke  24  :  50-53,  and  Acts  1  :  9-12. 
It  is  not  necesarily  implied  that  the  ascension 
followed  immediately  after  this  commission. 
Rather,  the  language  throughout  is  that  of  a 
compend  or  summary  of  events  more  fully 
recorded  elsewhere,  as  known  throughout  the 
church  by  means  of  tradition.  Ver.  20  indicates 
in  a  sentence  the  work  wrought  out  in  subse- 
quent years,  and  detailed  in  part  in  the  Book  of 
Acts.— Amen.  This  word  is  not  found  in  the 
best  manuscripts,  but  is  the  fitting  response  of 
the  church  to  the  command  and  promise  of  its 
Lord.  The  scribe  who  added  it,  did  but  give 
voice  to  what  should  be  the  universal  though 
unuttered  reception  accorded  to  it  by  Christ's 
church  throughout  all  ages.     Comp.  Rev.  32  :  20. 


The  Gospel 


ACCORDING   TO 


ST.    LU  KE, 


NOTES   AND   COMMENTS. 


THE  GOSPEL  ACCORDING  TO  LUKE. 

INTKODUCTION. 


By  whom  written.  It  is  reasonably  evident 
from  a  comparison  of  Luke  1 : 1-4  with  Acts  1  : 1, 
that  both  books  were  by  the  same  author  ;  and 
the  evidence  that  the  Book  of  Acts  was  by  Luke 
I  have  collated  in  the  Introduction  to  Acts.  To 
him  a  universal  and  unbroken  tradition  also  at- 
tributes this  Gospel.  For  some  account  of  the 
chain  of  evidences  connecting  Luke  and  the  va- 
rious Gospels  with  the  authors  whose  names  they 
bear,  see  Vol.  I  of  this  Commentary,  Intro,  to  the 
Study  of  the  N.  T.,  pp.  18-25. 

Of  Luke  very  little  is  known  with  any  degree 
of  certainty.  The  only  biblical  references  to  him, 
apart  from  such  as  he  makes  impliedly  to  him- 
self, in  his  narrative  in  Acts,  are  Col.  4  :  14 ; 
Philem.  24  ;  2  Tim.  4:11.  From  these  passages, 
coupled  with  those  in  Acts,  we  learn  that  he  was 
probably  not  of  Jewish  extraction,  since  in  Col. 
4  :  14  he  is  contrasted  with  those  referred  to  in 
ver.  11  as  "of  the  circumcision;"  that  he  was 
a  physician,  and  therefore,  presumptively,  a 
person  of  some  education  and  culture  ;  and  that 
he  was  a  friend  and  almost  constant  companion 
of  Paul  in  his  missionary  travels.  See  Intro,  to 
Acts  and  refs.  there.  An  ecclesiastical  tradition 
of  no  great  authority  represents  him  as  a  painter ; 
nothing  is  known  as  to  his  death.  It  has  also 
been  surmised  that  he  was  one  of  the  seventy  ; 
but  the  only  indication  in  support  of  this  surmise 
is  the  fact  that  he  is  the  only  writer  who  men- 
tions their  appointment.     (Luke  10:1.) 

Sources  of  information.  Luke  himself  ex- 
pressly indicates  these  in  the  preface  to  his  Gos- 
pel (ch.  1  :  1-4).  A  careful  examination  of  this 
preface,  which  is  in  one  or  two  respects  incor- 
rectly rendered  in  the  English  version,*  indicates 
(1)  that  Luke's  sources  of  information  were  not 
personal  knowledge.  He  explicitly  disavows 
having  been  himself  an  eye-witness  of  the  events 
or  an  ear-witness  of  the  teachings  which  he  re- 
cords. There  is  no  evidence  that  he  accom- 
panied Christ  in  any  of  his  ministry,  or  was  a 
personal  disciple  of  Christ  while  the  latter  was 
living,  or  indeed  ever  saw  or  heard  him.  (2.) 
One  source  was  written  but  fragmentary  nar- 
ratives prepared  by  those  who  were  living  wit- 
nesses, and  who  liad  written  down  what  they 
had  seen  or  heard.  There  is  abundant  evi- 
dence in  the'  pos<-apostolic  writings  that  there 
were  such  narratives  in  existence  in  the  primitive 
churches,  which,  having  been  absorbed  in  the 
now  complete  Evangelical  narratives,  have  since 

*  For  a  consideration  of  the  more  important  diflfer- 
ences  between  the  original  Greek  and  the  English 
translation,  see  notes  on  Luke  1 : 1-4. 


utterly  perished.  (3.)  In  addition  to  these  frag- 
mentary records,  Luke  availed  himself  of  personal 
investigation  and  inquiry  of  disciples  and  others 
who  were  eye-witnesses,  thus  at  once  verifying 
his  material  and  adding  to  it. 

Object.  This  also  is  indicated  by  his  preface. 
Whether,  as  I  suppose,  Theophilus  be  regarded 
as  an  individual,  or  only,  as  some  have  thought, 
as  an  ideal  name  for  every  lover  of  God,  the  ob- 
ject of  the  Gospel  is  the  same.  Throughout  the 
apostolic  age  the  basis  of  religious  instruction 
was  an  account  of  the  important  events  in  the 
life,  death,  and  resurrection  of  our  Lord.  See 
Acts  2  :  30-33  ;  3  :  12-18  ;  5  :  28-31 ;  10  :  39  ;  1  Cor. 
15  :  3-5.  This  instruction  was  imparted  orally 
in  catechetical  forms  to  the  young  converts. 
The  object  of  Luke  was  to  gather  up  and  embody 
in  one  measurably  systematic  book  the  fragments 
of  history  which  were  current  in  the  church  and 
capable  of  verification,  and  so  provide  a  surer 
basis  for  the  instruction  of  the  catechumens  of 
the  primitive  church,  in  the  life  and  death  of 
their  Lord,  than  oral  tradition  afforded.  In  that 
age  the  life  of  Christ,  not  dogmatic  theology, 
history  not  philosophy,  was  the  basis  of  Christi- 
anity and  the  Christian  Church. 

Influence  of  Paul.  An  ancient  tradition  re- 
ports that  the  Gospel  of  Mark  was  written  under 
the  influence  of  Peter  (see  Intro,  to  Mark's  Gos- 
pel) ;  and  that  of  Luke  under  the  influence  of 
Paul.  No  great  weight  is  to  be  attached  to  the 
mere  tradition  ;  but  there  are  some  circumstances, 
both  internal  and  external,  which  give  color  to 
this  as  a  reasonable  surmise.  We  know  from 
some  allusions  in  Paul's  Epistles,  and  from  more 
allusions  in  the  Book  of  Acts,  that  Luke  was 
Paul's  constant  companion ;  and  from  our  knowl- 
edge of  Paul's  character  we  may  well  surmise 
that  he  would  have  put  forth  a  powei-ful  and 
effective  influence  on  the  mind  of  his  traveling 
companion,  and  one  that  could  hardly  have  failed 
to  aSect  materially  the  tone  and  spirit  of  his 
writing.  And  when  we  turn  to  the  Gospel  of 
Luke  there  are  not  wanting  indications  of  that 
influence.  Of  all  the  apostles  Paul  was  the  one 
who  must  dwell  upon  the  universality  of  the 
Gospel  of  Christ,  its  adaptation  to  and  its  wel- 
come for  all  men  of  all  races,  classes,  beliefs  and 
conditions.  And  of  all  the  Gospels,  the  Gospel 
of  Luke  is  the  one  in  which  this  aspect  of  Christ's 
life  and  teaching  is  the  most  predominant. 

Its  character.  The  character  of  Luke's  Gos- 
pel conduces  to  and  confirms  what  we  have  said 
of  its  authorship,  object,  and  origin  in  these  par- 
ticulars. 


LUKE. 


(1.)  A  history  composed  not  by  an  eye-witness 
but  by  one  who  gathered  his  material  from  frag- 
mentary histories  and  oral  traditions,  would  be 
naturally  less  accurate  in  its  chronology  than  one 
prepared  by  a  personal  companion  of  our  Lord. 
This  is  the  case  with  Luke's  Gospel.  He  repeats 
many  aphorisms  which  are  repeated  by  Matthew 
in  different  connections,  and  sometimes  takes 
single  verses  out  of  a  continuous  discourse  which 
Matthew  has  reported,  and  gives  them  as  solitary 
thoughts  in  a  quite  different  setting.  It  is  true 
that  such  scholars  as  Alford  and  Godet  have  en- 
deavored in  these  cases  to  show  that  the  same 
thought  or  figure  was  twice  used  by  our  Lord  on 
different  occasions  ;  and  there  are  certainly  some 
cases  where  this  hypothesis  is  sustained  by  in- 
ternal evidence.  But  there  are  others  where 
only  a  forced  and  artificial  connection  can  be 
maintained  between  the  thought  and  the  context, 
and  where,  I  am  persuaded,  it  is  much  more  rea- 
sonable to  believe  that  Luke  has  inserted,  out  of 
their  original  connection,  epigrammatic  utter- 
ances of  Christ,  the  occasion  of  which  he  did  not 
know  and  does  not  indicate  in  his  narrative. 

(2.)  But  if  Luke's  Gospel  is  less  to  be  followed 
as  a  guide  in  questions  of  chronology  and  geo- 
graphy, it  is,  as  might  be  expected,  a  broader 
and  more  comprehensive  biography  than  either 
of  the  other  three  Gospels.  Matthew  and  John 
describe  chiefly  what  they  personally  saw  and 
heard ;  and  Mark  does  not  purport  to  give  a 
complete  biography  of  Christ,  but  only  detached 
incidents  and  teachings  in  his  life.  Luke,  on  the 
other  hand,  whose  work  is  a  compilation  from  all 
then  accessible  sources  of  information,  traces 
the  life  of  Christ  from  his  birth  to  his  ascension ; 
and  includes  much  that  the  other  Evangelists  did 
not  record,  probably  because  it  did  not  lie  within 
their  own  personal  knowledge.  Thus  Luke  alone 
records  the  vision  to  Zacharias  and  to  Mary ;  the 
supernatural  birth  ;  the  raising  of  the  son  of  the 
widow  of  Nain  ;  the  account  of  the  forgiveness 
of  the  woman  that  was  a  sinner ;  the  entertain- 
ment at  the  house  of  Martha  and  Mary  ;  the  ac- 
count of  the  walk  to  Emmaus ;  and  the  narrative 
of  the  ascension.  Still  more  notable  is  the  fact 
that  it  is  Luke  alone  who  gives  us  any  full  ac- 
count of  Christ's  ministry  in  Perea,  with  its  mar- 
velous treasure  of  parables,  including  some  of 
those  that  are  the  dearest  to  the  Christian 
church,  and  have  been  so  in  all  ages.  Thus  while 
the  Gospel  of  Luke  Is  less  systematic  in  its  ar- 
rangement of  details,  and  less  chronologically  ac- 
curate than  that  of  Matthew,  less  dramatic  than 
that  of  Mark,  and  less  tender  and  spiritual  than 
that  of  John,  it  is  more  comprehensive  than 
either.  Luke's  Gospel  is  like  a  carefully-com- 
piled history  of  a  campaign ;  Matthew's  and 
John's  Gospels  are  rather  like  the  report  of 
single  oflScers  who  participated  in  it ;   Mark's 


Gospel  is  like  a  series  of  dramatic  incidents  se- 
lected from  the  story. 

(3.)  Partly,  perhaps,  because  Luke's  especial 
object  was  to  provide  a  book  for  the  instruction 
of  converts,  especially  in  the  Greek  churches 
founded  by  Paul's  missionary  tours,  in  which 
Luke  accompanied  him,  but  yet  more,  as  I  think, 
because  of  Paul's  personal  influence  on  Luke,  his 
Gospel,  more  than  any  other,  emphasizes  the 
catholicity  and  universality  of  Christianity.  Mat- 
thew makes  predominant  the  fulfillment  of  pro- 
phecy ;  Mark  the  manifestation  of  power ;  Luke 
the  welcome  to  all  classes  and  all  nations.  At 
the  beginning  the  angels  declare  the  advent  to  be 
good  tidings  to  all  people.  In  the  genealogy 
Christ's  parentage  is  traced  back  to  Adam.  The 
ministry  of  Christ  in  Perea,  a  half -heathen  dis- 
trict of  the  Holy  Land,  is  narrated.  The  appoint- 
ment of  the  seventy,  as  well  as  of  the  twelve,  is 
given.  The  parables  of  the  lost  sheep,  the  lost 
coin,  and  the  prodigal  son,  and  the  story  of  the 
forgiveness  of  the  woman  that  was  a  sinner,  are 
all  peculiar  to  Luke,  and  they  all  emphasize  the 
truth  that  Christ  came  to  seek  and  save  that 
which  was  lost,  wherever  the  lost  may  be  found. 
The  parable  of  the  marriage  supper  and  the  call 
of  Zaccheus  are  also  found  only  in  his  Gospel ; 
the  one  directly  implies  the  calling  of  the  Gen- 
tiles, while  the  other  strikingly  illustrates  the 
universality  of  Christ's  invitation.  These  truths 
are  to  be  found  also  in  the  other  Gospels ;  as  the 
power  of  Christ,  and  his  fulfillment  of  prophecy, 
are  to  be  found  in  Luke  ;  but  it  is  the  catholicity 
of  Christianity  which  is  predominant  in  Luke, 
and  this  is  the  doctrine,  or  rather  the  spirit, 
which  we  might  expect  to  find  predominant  in  a 
book  written  by  a  companion  and  scribe  of  the 
Apostle  Paul.  The  parallel  between  Luke's  and 
Paul's  accounts  of  the  last  supper  (Luke  ii  -.  is-so ; 
1  Cor.  11  :  23-25)  coufirms  this  impression. 

Time  and  place  of  writing.  The  Gospel  of 
Luke  was  certainly  written  before  the  Book  of 
Acts,  and  probably  some  time  previous ;  this  is 
implied  by  the  language  in  Acts  1  :  1.  The  ma- 
terial for  it  must  have  been  gathered  in  Pales- 
tine, and  therefore  presumptively  during  some 
break  in  the  apostolic  journeys  in  which  Luke  ac- 
companied Paul.  Such  a  break  occurred  during 
Paul's  two  years'  imprisonment  in  Caesarea  (Acts 
24  :  26, 27),  aud  though  wc  canuot  certainly  fix  upon 
this  as  the  time  and  place  of  writing,  it  is  a  reason- 
able surmise  that  it  was  mainly  prepared,  if  not 
published,  at  this  time.  At  all  events,  assuming 
that  the  Book  of  Acts  was  published  on  or  before 

A.  D.  70   (see  intro.  to  Book  of  Acts),  the  GoSpcl  of  Lukc 

must  have  been  completed  and  published  so  as  to 
have  reached  Theophilus,  and  probably  to  have 
become  somewhat  known  to  the  churches  before 
that  time.  The  original  language  in  which  it  was 
written  was  undoubtedly  Greek. 


THE     GOSPEL    ACCORDING     TO 

ST.    LUKE. 


CHAPTER    I. 

FORASMUCH  as  many  have  taken  in  hand  to  set 
forth  in  order  a  declaration  of  those  things  which 
are  most  surely  believed  among  us, 
2  Even  as  they  delivered  them  unto  us,  which  from 


the  beginning »  were  eye-witnesses,  and  ministers  of 
the''  vyord  ; 

3  It  seemed  good  to  me  also,  having  had  perfect  un- 
derstanding of  all  things  from  the  very  first,  to  write 
unto  thee  in  order,"=  most  excellent  Theophilus,"' 

4  That  thou  mightest  know "  the  certainty  of  those 
things  wherein  thou  hast  been  instructed. 


John  15  :  27  ;   Heb.  2.3;  1  Pet.  5  :  1  j  2  Pet.  1  :  16  :  1  John  1  :  1. . .  .b  Rom.  15  :  16 ;  Ephes.  3:7;  4:11,  12. 

d  Acts  1:1 e  John  20  :  31. 


.c  Acta  11  :  4. 


Ch.  1  : 1-4.    INTRODUCTION.    The  object  aot)  the 

AUTHENTICITY  OF  LUKE'S  GOSPEL. 

1.  Forasmuch  as  many  have  taken  in 
hand.  Who  are  these  many?  Not  the  other 
Evangelists,  for  Matthew  and  John  were  them- 
selves eye-witnesses  and  ministers  of  the  word, 
and  Luke  in  the  next  verse  discriminates  the  lat- 
ter from  the  authors  with  whom  he  ranks  him- 
self. This  would  leave  only  Mark  to  represent 
the  many ;  and  there  is  abundant  evidence  to  be 
seen  as  we  proceed  that  Luke  had  not  Mark's 
Gospel  before  him  when  he  wrote.  The  implica- 
tion is  that  there  were  in  the  apostolic  age  writ- 
ten narratives,  more  or  less  full,  of  Christ's  dis- 
courses and  miracles,  and  that  these  narratives 
furnished  Luke  in  part  with  the  material  for  his 
history.  This  hypothesis  is  sustained  by  the  post- 
apostolic  writings,  which  are  largely  occupied 
with  a  simple  account  of  Christ's  life  and  teach- 
ings. These  fragments  of  history  being  absorbed 
in  the  fuller  narratives  of  our  Evangelists  were 
not  preserved ;  but  there  are  indications  in  the 
patristic  literature  of  the  existence  of  such  nar- 
ratives.— To  arrange  the  narrative  of  the 
events  fulfilled  among  us.  Not  of  the  things 
most  surely  believed,  as  Alford,  following  our  Eng- 
lish version,  but  of  the  events  fulfilled,  as  Van 
Oosterz6e  and  Godet.  For  (1)  this  latter  mean- 
ing better  suits  the  original ;  it  is  indeed  capable 
of  either  translation,  but  the  verb  {nkt]()o(poQiiM) 
when  applied  to  persons  generally  signifies  full 
persuasion,  but  when  applied,  as  here,  to  things, 
generally  signifies  complete  fulfillment  (2  xim. 
4:6).  (3.)  It  better  suits  the  context;  it  is  be- 
cause the  things  are  not  fully  known  to  Theophi- 
lus  that  Luke  sets  them  forth,  and  the  addition, 
surely  believed  among  us,  weakens  rather  than 
strengthens  his  language,  and  implies  a  question 
rather  than  certainty.  I  believe  then  with  Godet, 
that  Luke's  language  here  implies  that  "these 
events  were  not  simple  accidents,  but  accom- 
plished a  precise  plan. ' '  Thus  Luke,  no  less  than 
Matthew,  represents  the  Gospel  as  a  fulfillment 
of  prophecy,  though  he  less  frequently  refers  to 
the  prophets.  Observe  the  character  of  these 
lost  documents ;  they  were  narratives  {Su'iyiiaig) 


not  declarations,  and  they  were  orderly,  histori- 
cal narratives,  though  not  necessarily,  and  not 
probably,  complete.  Presumptively,  both  Luke 
and  the  other  Evangelists  made  more  or  less  use 
of  these  fragments ;  hence  the  verbal  accord  fre- 
quently discerned  in  their  accounts. 

3.  Even  as  unto  us  they  delivered  them 
which  were  from  the  beginning,  etc.  A 
second  source  of  Luke's  information  —  viz., 
the  eye-witnesses  and  ministers,  including  the 
apostles,  but  not  excluding  others.  Ministers 
{vTtriQirijg)  is  a  term  applied  to  John  Mark  (Acts 
13 : 6),  a  steward  of  Paul  and  Barnabas.  It  is  lit- 
erally under-rower,  then  under-servant  of  any  de- 
scription. Here,  therefore,  it  signifies  persons 
holding  position  in  the  primitive  church,  subor- 
dinate to  that  of  the  apostles,  whose  time  was 
probably  fully  occupied  in  the  work  of  preach- 
ing, and  perhaps  organizing  the  churches,  and 
who  left  the  work  of  reducing  to  writing  the  nar- 
rative of  Christ's  life  and  teachings  to  the  scribes 
or  other  subordinates  in  the  church.  From  ths 
beginning  is,  as  in  Acts  1  :  21,  22,  from  the  begin- 
ning of  Christ's  ministry,  i.  e.,  his  baptism. 
Luke,  however,  goes  back  of  this  beginning  to 
the  events  connected  with  Christ's  birth. 

3,  4.  It  seemed  good  to  me  also.  He 
cites  their  example  as  a  support  for  his  own 
course.  The  words  And  to  the  Holy  Spirit,  added 
in  some  unauthentic  manuscripts,  is  recognized 
by  all  scholars  as  unquestionably  spurious.  They 
were  probably  added  by  some  reverent,  but  not 
scrupulous  scribe,  to  enfore  the  doctrine  of  in- 
spiration.—Having  traced  out  accurately 
all  things  from  the  first.  Not,  Having  had  a 
perfect  understanding,  L  e.,  always  known  them, 
but.  Having  by  personal  research  examined  into 
the  truth  of  every  narrative  made  use  of;  the 
language  implies  a  careful  historical  research  by 
(1)  a  comparison  of  the  different  narratives,  (2)  a 
personal  inquiry  of  the  eye-witnesses.  From  the 
very  first  is,  as  in  Acts  26  :  5,  from  his  youth.  It 
implies  that  this  Gospel  is  the  product  of  a  pro- 
tracted investigation  and  of  mature  thought.— 
To  Avrite  to  thee  in  order.  In  an  orderly 
narrative.    This  does  not  necessarily  imply,  how 


6 


LUKE. 


[Ch.  L 


ever,  that  Luke  followed  the  chronological  order 
with  accuracy,  or  even  that  he  always  knew  what 
it  was.  When  he  difEers  in  chronology  from 
Matthew,  the  presumption  is  in  favor  of  the  eye- 
witnesses rather  than  of  the  scribe,  who  derived 
his  information  from  others.— Most  excellent 
Theophilus.  Of  him  nothing  is  known  with 
certainty.  The  name  is  Greek,  and  the  person 
was  probably  of  Grecian  extraction.  The  appel- 
lation Most  excellent,  implies  rank  as  well  as  char- 
acter. He  is  mentioned  only  here  and  in  Acts 
1  : 1.  See  note  there. — That  thou  mightest 
know  the  certainty  of  words  concerning 
which  thou  hast  been  orally  informed. 
Comp.  this  translation,  which  is  literal,  with  the 
English  version  above.  The  noun  which  I  have 
rendered  words  (Ao'yoc)  is  not  to  be  rendered 
things,  a  meaning  which  it  never  rightfully  bears, 
nor  (as  Alford)  histories  or  accounts,  but,  liter- 
ally, words,  including  both  the  direct  teachings 
of  Christ  and  those  instructions  which  are  in- 
volved in  the  narrative  of  his  life  and  works. 
Thou  hast  been  instructed  (y.art]xsM)  is  not  catechet- 
icalhj  taught  (Alford,  Oosterzee),  for  this  ecclesi- 
astical meaning  belongs  to  a  later  period  of 
church  history,  but  orally  itiformed.  See  on 
Acts  18  :  25.  This  Gospel  then  was  written  for 
those  who  knew  of  the  life  and  teachings  of 
Jesus  only  by  tradition,  and  for  the  purpose  of 
giving  them  a  fuller  and  more  accurate  knowl- 
edge thereof. 

In  respect  to  this  preface,  it  is  to  be  observed 
(1)  that  its  style  is  peculiar,  the  Greek  is  purer, 
and  the  diction  more  labored  and  formal — facts 
which  "  may  be  accounted  for,  partly  because  it 
is  the  composition  of  the  Evangelist  himself,  and 
not  translated  from  Hebrew  sources  like  the 
rest,  and  partly  because  prefaces,  especially 
when  also  dedicatory,  are  usually  in  a  rounded 
and  artificial  style. ' ' — {Alfo7'd. )  (2. )  It  clearly  im- 
plies that  Luke  himself  was  not  an  eye-witness 
of  the  events  which  he  narrates ;  and  that  the 
sources  of  his  information  are  (a)  the  narratives 
of  such  eye-witnesses ;  (6)  documentary  narra- 
tives, existing  in  the  apostolic  churches,  of  iso- 
lated teachings  and  events  in  Christ's  ministry  ; 
(c)  personal  research.  (3.)  His  object  is  to  im- 
part systematic  instruction  and  trustworthy  in- 
formation to  those  whose  knowledge  was  imper- 
fect and  derived  from  oral  tradition.  (4.)  The 
name  Theophilus  indicates  that  this  Gospel  was 
written  for  the  Greek  rather  than  for  the  Jew. 
We  may  thus  expect  from  its  genesis  to  find  it  less 
dramatic  and  pictorial  in  detail  but  more  calm 
and  copious  in  style  than  the  other  three  Gos- 
pels, more  orderly  in  its  historical  arrangement, 
but  giving  evidence  of  greater  diversity  in  its 
materials,  less  accurate  in  its  chronology  than 
those  of  Matthew  and  John,  but  more  so  than 
that  of  Mark,  and  of  all  the  Gospels  the  one  most 


adapted  to  the  Gentile  world,  the  one  in  which 
the  Gospel  is  most  prominently  set  forth  as  for 
the  whole  human  race.  It  is  therefore  fittingly 
called  by  Oosterzee  "  The  Gospel  of  Universal 
Humanity,"  and  by  Godet,  with  less  carefully 
guarded  discrimination,  "  A  treatise  on  the  right 
of  the  heathen  to  share  in  the  Messianic  King- 
dom founded  by  Jesus." 

Ch.  1  !  5—25.  ANNimOIATION  OP  THE  BIRTH  OP  JOHN 
THE  BAPTIST.  Answer  to  pratteb  iixustbated. — 
The  Gospel  a  message  of  good  cheer.  —  True 
greatness  consists  in  self-denial,  divine  insplba- 
TioN,  Christian  work. — The  child  of  prater  and 

PIETY  MAT  RECEIVE  THE  HoLT  SpmiT  AT  HIS  BIRTH. — 

Zacharias  and  Abraham  compared  ;  faith  in  one 

MAT    BE   UNFAITH   IN   ANOTHER. — ThE   UNBELIEVER  IS 

DUMB. — Children  are  a  gift  from  the  Lord. 

Preliminabt  Note. — The  title  Gospel  of  the 
Infancy  is  appropriately  given  by  Godet  to  the 
first  two  chapters  of  Luke,  which  may  be  divided 
as  follows :  (1)  The  annunciation  of  the  birth  of 
the  forerunner  (i :  5-25) ;  (3)  annunciation  of  the 
birth  of  Jesus  (i  :  -26-38) ;  (3)  visit  of  Mary  to 
Elizabeth  (1  :  39-56) ;  (4)  birth  of  the  forerunner 
(]  :  67-80) ;  (5)  birth  of  Jesus  (2  :  1-20) ;  (6)  cir- 
cumcision and  presentation  of  Jesus  in  fulfill- 
ment of  the  law  (2 :  21-40) ;  (7)  development  of 
Jesus  and  first  definite  recognition  of  his  mission 
(2 :  41-52).  This  Gospel  of  the  Infancy  has  become 
the  subject  of  special  doubt  because  (1)  only  Mat- 
thew and  Luke  refer  to  it ;  Mark  does  not, 
though  of  all  writers  the  most  minute  and 
graphic ;  nor  John,  though  made  at  the  death  of 
Christ  the  custodian  of  his  mother  (john  19 :  26). 
Nor  are  any  of  the  incidents  here  narrated  re- 
ferred to  in  the  subsequent  books  of  the  N.  T., 
the  apostolic  addresses  in  the  Acts,  or  the  Epis- 
tles. Moreover,  the  accounts  of  Matthew  and 
Luke,  though  not  inconsistent,  are  entirely  dif- 
ferent. (2.)  In  both  accounts  angelic  appear- 
ances are  a  pre-eminent  feature,  and  the  appear- 
ance of  angels  is  one  of  the  most  characteristic 
features  of  legendary  narrative.  (3.)  Neither  of 
the  accounts  are  given  by  eye-witnesses.  Luke's 
was  avowedly  derived  from  others,  either  from 
eye-witnesses  or  from  documents  already  exist- 
ing in  the  church  (see  above),  and  Matthew's 
must  have  been  derived  in  the  same  way  ;  there 
is  no  indication  that  he  was  looking  for  the  Mes- 
siah, or  had  any  especial  interest  in  the  promised 
kingdom  of  God  before  he  was  called  by  Jesus 
from  the  receipt  of  custom  (Matt.  9 : 9).  On  the 
other  hand,  it  is  to  be  said  (1)  that  the  birth  of 
Jesus  would  naturally  be  inquired  into  by  his 
biographers,  all  biographers  begin  with  the 
birth ;  Mark's  narrative  is  the  briefest,  and 
might  therefore  well  omit  this  section ;  John's 
was  written  subsequently  to  the  other  three,  and, 
probably,  with  the  three  before  him,  he  naturally 


Ch.  I.] 


LUKE. 


5  "T^HERE  was,  in  the  days  of  Herod  f  the  king  of 

X  Judaea,  a  certain  priest  named  Zacharias,ot  the 
course  of  Abia  :  s  and  his  wife  luas  of  the  daughters 
of  Aaron,  and  her  name  was  Elisabeth. 

6  And  they  weie  both  righteous  ^  before  God,  walk- 


ing in  all  the  commandments  and  ordinances'  of  the 
Lord,  blameless. 

7  And  they  had  no  child,  because  that  Elisabeth 
was  barren,  and  they  both  were  now  well  stricken  in 
years. 


f  Matt.  2:1 g  1  Chron.  24  :  10  ;  Neh.  12  :  4,  17 h  Gen.  7:1;  11 


I  :  4;  2  Kings  20  :  3 1  1  Cor.  11  :  2;  PhU.  3  : 


does  not  repeat  what  he  finds  in  them,  and,  in 
fact,  there  is  very  little  of  such  repetition.  (2. ) 
The  particularity  of  Luke's  narrative,  the  full 
reports  of  speeches,  e.g.,  the  psalms  of  Elizabeth 
and  Zacharias,  the  song  of  the  angels,  the  pro- 
phecy of  Simeon,  etc.,  all  indicate  that  it  was  de- 
rived from  eye-witnesses,  unless  it  is  assumed  to 
be  an  absolute  invention  ;  and  the  artless  nature 
of  the  narrative,  as  well  as  the  character  of  the 
writer,  forbids  the  hypothesis  that  he  invented 
this  account  of  the  birth  of  his  Lord.  (3.) 
Though  dissimilar,  Matthew  and  Luke  agree  in 
the  essential  truth— the  supernatural  birth  of 
Jesus  Christ  of  a  virgin.  Their  accounts,  there- 
fore, had  a  common  origin  though  derived 
through  different  sources ;  they  agree  also  with 
the  spirit  of  the  other  two  Gospels,  which  as- 
sume the  supernatural  character  and  origin  of 
the  subject  of  their  biographies  (Mark  i :  i ;  John  i ; 

14,  34;  3:  13;    8  :  58,  etc.),   with    that    Of    the    EpistlCS, 

which,  in  language  more  or  less  explicit,  assume 

his    superhuman    origin   (Cal.  4:4;   PhU.  2  :  6,  7  ;   Heb. 

2  :  14),  and  with  the  distinct  declaration  of  the 
O.  T.  prophecy  (isaiah  7 :  14).  (4.)  The  appearance 
of  angels,  however  inconsistent  with  modern  ra- 
tionalism, which  approximates  the  ancient  Sad- 
ducees  in  denying  either  resurrection  or  spirit 
(Acts  23  :  8),  is  entirely  in  accordance  with  the 
general  teaching  of  the  Scripture  on  this  subject. 
This  is  to  the  effect  that  there  are  both  good  and 
evil  angels  (Matt.  25 :  31 ;  1  Tim.  5 :  31 ;  juda  g)  ;  that  the 
former  are  clothed  with  the  celestial  body  analo- 
gous to  that  of  man  (Judg.  13  :  e  ;  Mark  16:5;  Acts  1  :  lo)  ; 

that  their  numbers  are  great  and  that  they  pos- 
sess great  power  (psaim  88  :  n ;  Matt.  26  :  63) ;  that 
they  are  holy,  doing  God's  will  (Heb.  i  :  7,  u) ;  that 
thej'  continually  environ  his  people,  though  only 
at  special  times  and  as  the  result  of  special  en- 
dowment made  visible  to  human  eyes  (Psaim  68 :  n  ; 
2  Kings  6:  n).  The  appearance  of  angels  in  this 
narrative  is  in  entire  consonance  with  similar  ap- 
pearances in  O.  T.  history  (Oen.  I8 :  2  ;  19  :  1  ;  22  :  11-18  ; 

28 :  12 ;  32 : 1, 24) ;  is  also  Id  cutirc  accordaucc  with 
the  general  teaching  of  Scripture  respecting  the 
reality  and  mission  of  angels.  On  the  assump- 
tion of  the  rationalist  that  there  is  neither  angel 
nor  spirit,  of  course  this  narrative  must  be  aban- 
doned as  not  historical ;  but  on  the  assumption  of 
the  Christian  that  angels  are  the  messengers  of 
God,  there  is  nothing  remarkable  in  the  fact  that 
they  are  employed  to  announce  the  advent  of  the 
birth  of  Jesus  and  of  his  forerunner.  For  har- 
mony of  the  two  accounts  of  the  birth  of  Jesus  in 


Matthew  and  Luke,  see  on  Matthew,  note  on  the 
Birth  of  Jesus,  p.  64.  Luke  precedes  the  ac- 
count of  the  advent  of  the  Messiah  by  an  account 
of  the  parentage  of  John  the  Baptist  and  the  pro- 
phecy of  his  bu-th,  an  account  peculiar  to  his 
Gospel. 

5.  In  the  days  of  King  Herod.  Herod  the 
Great.  For  account  of  the  Ilerodian  family  and 
the  character  of  this  Herod  see  on  Matt.  1:1. 
If  we  could  be  sure  of  the  exact  year  of  Christ's 
birth,  the  narrative  here  would  fix  approximately 
its  date.  For  the  temple  was  destroyed  on  the 
ninth  day  of  the  fifth  month  of  a.  d.  70,  i.  e.,  Au- 
gust ith,  and  according  to  the  Talmud  the  first 
priestly  course  was  on  duty  then.  The  course  of 
Abia  was  the  eighteenth  of  the  twenty-four 
courses  in  which  the  priesthood  was  divided. 
Calculating  back,  and  assuming  that  Jesus  was 
bom  four  years  before  the  date  fixed  by  popular 
chronology  for  his  birth,  in  other  words  4  b.  c.  (see 
Matt.  1  :  18,  note),  the  coursc  of  Abia  was  in  this  year 
B.  c.  5,  from  17th  to  23d  April,  and  from  3d  to  9tli 
Oct.,  and  John  the  Baptist  would  be  bom  nine 
months  after,  and  Jesus  probably  six  months  still 
later  (ver.  36),  which  would  bring  the  birth  of  Jesus 
either  in  July  or  January. — Zacharias.  Noth- 
ing is  known  of  him  but  the  information  given  of 
his  character  here.  Belonging  to  the  priesthood, 
he  possessed  none  of  the  priestly  vices,  but  was  a 
man  of  simple  and  sincere  faith,  such  as  happily 
are  sometimes  to  be  found  in  the  hierarchy,  even 
in  the  most  degenerate  days  of  the  church. — Of 
the  course  of  Abia.  Or  Abijah  (i  chron.  24  :  lo). 
The  priesthood  were  divided  under  David  into 
twenty-four  courses  or  classes,  which  took  turns 
in  administering  the  services  of  the  temple,  their 
order  being  fixed  by  lot,  and  remaining  thereafter 
as  thus  established  (i  chron.  24 : 7-18).  When  after 
the  Babylonish  captivity  the  people  returned  to 
Jerusalem,  there  were  found  but  four  courses  out 
of  the  twenty-four,  comprising  about  one  thous- 
and each  (Ezra  2 :  36-39) ;  but  they  were  reorganized 
under  the  old  names  into  twenty -four  courses,  and 
a  new  allotment  of  their  services  was  made.  The 
heads  of  these  courses  were  the  "chief  priests," 
so  often  mentioned  in  the  Bible.  Each  course 
ministered  for  one  week,  from  the  Sabbath  to  the 
Sabbath,  beginning  with  the  Sabbath  morning 
service. — And  his  wife  was  of  the  dangrhters 
of  Aaron.  That  is,  of  priestly  extraction. 
Observe  that  the  celibacy  of  the  clergj'  was  un- 
known to  the  ancient  Jewish  law,  as  to  the  prim- 
itive Christian  church  (i  cor.  9: 5).— Elizabeth. 


8 


LUKE. 


[Ch.  I. 


8  And  it  came  to  pass,  that  while  he  executed  the 
priest's  office  before  God  in  the  order  of  his  course, 

9  According  to  the  custom  of  the  priest's  office,  his 
lot  was  -i  to  burn  incense  when  he  went  into  the  temple 
of  the  Lord. 


10  And  the  whole  multitude  of  the  people  were  pray- 
ing without,''  at  the  time  of  incense. 

11  And  there  appeared  unto  him  an  angel  of  the 
Lord,  standing  on  the  right  side  of  the  altar'  of  in- 
cense. 


j  Exod.  30  :  7,  8 k  Lev.  16  :  17 ....  I  Exod.  30  :  1 ;  Rev.  8  :  3,  4. 


Mentioned  only  in  the  first  chapter  of  Luke. 
She  was  a  relative  of  Mary  (ver.  ae). 

6,  7.  And  they  were  both  righteous  in 
the  sight  of  God.  For  the  meaning  of  this 
phraseology,  comp.  Rom.  3  :  20 ;  3  Cor.  7  :  12 ; 
Heb.  4  :  13 ;  13  :  21.  It  distinguished  them  from 
the  priesthood  generally,  who  were  corrupt,  and 
from  the  Pharisees,  whose  righteousness  was  in 
the  sight  of  men  only  (ch.  i6 :  is ;  Matt.  6 :  i,  2, 6, 16) ; 
and  it  indicated  simplicity  of  purpose  and  sincer- 
ity of  life. — The  commands  and  ordinances. 
The  one  indicates  rather  the  moral,  the  other  the 
ceremonial  laws. — Blameless.  Relatively,  not 
absolutely.  That  absolute  sinlessness  is  not  in- 
dicated is  evident  from  the  implied  rebuke  of 
Zacharias  in  ver.  20.  Paul  uses  the  same  word 
in  respect  to  himself  in  Phil.  3:6,"  touching  the 
righteousness  which  is  in  the  law  blameless,"  in 
describing  Ills  condition  at  the  time  when  he  was 
the  "  chief  of  sinners  "  (1  Tim.  i :  12, 13, 15).  Zacha- 
rias was  righteous  in  the  sight  of  God  and  blame- 
less in  the  sight  of  the  people. — Well  stricken 
in  years.  Their  age  is  not  known.  See  on 
ver.  18. 

8-10.  Not  only  was  the  original  assignment  of 
the  time  of  service  of  the  twenty-four  courses 
determined  by  lot,  but  the  work  of  each  priest 
in  each  course  was  determined  in  the  same  man- 
ner— who  should  kill  the  sacrifice,  who  sprinkle 
the  blood,  who  burn  the  incense,  etc.  This  lot 
was  cast  every  week,  the  members  of  the  course 
meeting  for  the  purpose  in  a  room  in  the  temple. 
The  lot  had  fallen  to  Zacharias  to  bum  the  in- 
cense. The  altar  of  incense  in  Solomon's  temple 
(and  the  structure  was  probably  essentially  the 
same  in  Herod's  temple),  was  cedar,  overlaid 

with  gold  (1  Kings  6  :  20  ;  1  Chron.  28  :  Is)  ;    it  WaS  a  CUbit 

(about  two  feet)  in  length  and  breadth,  and  two 
cubits  high  ;  it  stood  in  the  Holy  Place  before  the 
vail  which  separated  the  Holy  Place  from  the 
Holy  of  Holies.  See  plan  of  temple  in  notes  to 
John,  ch.  2.  The  incense  itself  was  a  mixture  of 
sweet  spices,  described  in  Exod.  30  :  34-38 ;  it 
was  a  symbol  of  prayer  (psaim  ui :  2 ;  Rev.  b  :  s),  and 
when  offered  by  the  priest  a  bell  was  rung  as, a 
signal  to  the  people  in  the  courts  without,  who 
all  engaged  in  prayer  in  deep  silence.  To  this 
feature  of  the  Jewish  ritual  reference  is  supposed 
to  be  made  in  Rev.  8  : 1,  3.  The  whole  scene  is 
illustrated  by  an  account  in  Josephus  of  a  vision 
reported  to  have  appeared  toHyrcanus,  the  high- 
priest,  when  he  was  alone  offering  incense,  which 
he  "  openly  declared  before  all  the  multitude  on 


his  coming  out  of  the  temple."  The  incense  was 
burnt  twice  a  day,  at  9  a.  m.  and  3  p.  m.  (Exod. 
30 : 7, 8),  in  a  censer,  probably  a  pan  for  the  car- 
riage of  the  coals,  rather  than  the  vase-like  ves- 
sel, such  as  is  now  used  in  the  Roman  Catholic 


PRIEST   OFFERING   INCENSE. 
churches  (Lev.  10  :  1  ;    16  :  12  ;  2  Chron.   26   :   19).      In  the 

accompanying  illustration  the  altar  is  copied 
from  an  ancient  one  found  at  Gebal ;  the  staves 
were  added  to  correspond  to  the  description  in 
Exod.  30  :  1-5.  Catholics,  in  support  of  the 
modern  practice  of  burning  incense,  cite  the 
example  of  the  Jewish  church  and  the  fol- 
lowing passages,  Psalm  141  :  2 ;  Sol.  Song  3:6; 
2  Cor.  2  :  14 ;  Ephes.  5:2;  Rev.  5  :  8-24.  By 
Protestant  divines  it  is  believed  to  have  been 
borrowed  from  the  heathen  churches,  in  which 
burning  incense  was  common ;  and  the  early 
Christian  apologists,  Tertullian,  Lactantius,  and 
others,  assert  that  Christians  do  not  burn  in- 
cense. It  is  asserted  by  some  to  have  been  first 
introduced  in  the  Christian  church  in  the  subter- 
ranean services  in  caverns  and  catacombs  simply 
to  purify  the  air,  and  that  similarly  candles  were 
introduced  to  afford  light ;  but  this  appears  to 
me  not  probable. 

11-14.  There  appeared  unto  him  an 
angel.  This  appearance  is  the  first  note  in  that 
"  overture  of  angels  "  which  introduced  Christ 
to  the  world.  An  angel  announces  to  Zacharias 
the  coming  of  John  the  Baptist ;  to  Mary  the 
advent  of  Christ  himself ;  then  the  character  and 
superhuman  origin  of  Christ  to  Joseph  ;  then  to 
the  shepherds  that  he  is  born ;  then  to  Joseph 


Ch.  I.] 


LUKE. 


9 


12  And  when  Zacharias  saw  hint^  he  was  troubled,™ 
and  fear  fell  upon  him. 

13  But  the  angel  said  unto  him,  Fear  not,  Zacharias : 
for  thy  prayer  is  heard  ;  and  thy  wife  Elisabeth  shall 
bear  thee  a  son,  and  thou  shalt  call  his  name  John." 

14  And  thou  shalt  have  joy  and  gladness  ;  and  many 
shall  rejoice"  at  his  birth. 

15  For  he  shall  be  great  p  in  the  sight  of  the  Lord, 
and  shall  drink  1  neither  wine  nor  strong  drink  ;  and  he 


shall  be  filled  with  the  Holy  Ghost,  even'  from  his 
mother's  womb. 

16  And  many  of  the  children  of  Israel  shall  he  turn 
to  the  Lord  their  God. 

17  And  he»  shall  go  before  him  in  the  spirit  and 
power  of  Elias,  to  turn  the  hearts  of  the  fathers  to  the 
children,  and  the  disobedient  to  the  wisdom  '  of  the  just  • 
to  make  ready  a  people  "  prepared  for  the  Lord. 

18  And  Zachanas  said  unto  the  angel.  Whereby  shall 


) ;  Judges  13  :  22. . .  n  vers.  60,  63 o  verse  B8 p  ch.  7  :  58 q  Numb.  6:3 r  Jer.  1  :  6. 

Mark  9  :  12,  13 t  Ps.  Ill  :  10 u  1  Pet.  2  :  9. 


.sMal.  4:S,  6;  Matt.  11  :  14; 


Herod's  design ;  then  again  to  Joseph  the  death 

of   Herod  (ver.  se  ;  ch.  2  :  9  ;   Matt.  1  :  20  ;  2:13,  19).      On 

the  general  Scripture  teaching  respecting  angels 
and  their  appearances  to  men,  see  Prel.  Note 
above. — He  was  troubled,  agitated; — and 
fear  feH  upon  him.  *  *  *  Fear  not.  Ob- 
serve how  the  appearance  of  the  heralds  of 
Christ,  both  of  his  advent  and  of  his  resurrection, 
awaken  fear,  and  how  the  response  to  the  fears 
of  man  is  always  "fear  not."  Comp.  ver.  30; 
ch.  3  :  10 ;  Mark  16  :  6.  The  dispensation  of  awe 
and  fear  is  supplanted  by  that  of  love  (i  John 
4  :  18).  —  Thy  prayer  is  heard.  Favorably 
heard  (eiauxovoj).  For  the  meaning,  see  Matt. 
6:7;  Acts  10  :  31 ;  Heb.  5  :  7,  where  the  word 
is  the  same.  A  prayer  may  be  heard  and  yet  re- 
fused. The  prayer  referred  to  was  not  for  the 
advent  of  the  Messiah,  but  for  a  son.  This  per- 
sonal petition  may  have  united  with  his  prayers 
for  the  people  and  the  nation.  That  this  was  a 
theme  of  his  prayers,  and  the  request  to  which 
the  angel  refers,  is  evident  from  the  completion 
of  the  sentence.  Nor  is  the  surprise  of  Zacha- 
rias any  indication  of  the  reverse.  God's  gener- 
ous answers  are  perpetually  a  surprise  to  our  un- 
belief (Acts  12 :  14,  15). — Joy  and  gladness.  Joy 
and  rejoicing;  one  the  inward  experience,  the 
other  the  outward  expression.  Observe  how 
each  annunciation  of  the  advent  of  the  Messiah 
and  of  his  presence  is  made  the  occasion  for  an 

incentive    to  joy    (ver.   32;  ch.    2  :   10-14;    Matt.  1    :   21 ). 

Contrast  the  disclosure  of  Jehovah  in  the  O.  T. 
to  the  people  (Exod.  ch.  19),  and  see  this  contrast 
clearly  set  forth  in  Heb.  12  :  18-24. 

15.  Great  in  the  sight  of  the  Lord.  The 
parents,  too,  were  righteous  in  the  sight  of  the  Lord  1 
(ve:.  5),  who  judgeth  not  according  to  outward 
appearances,  but  by  the  heart  (1  Sam.  u  -.  ^).  The 
nature  of  this  greatness  is  Indicated  in  what 
follows;  he  should  have  dominion  over  his 
own  appetites,  the  animal  nature  being  subordi- 
nate ;  he  should  be  fuU  of  the  Holy  Spirit, 
the  spiritual  nature  being  supreme ;  and  he 
should  be  faithful  in  genuine  Christian  work, 
preparing  the  way  for  the  coming  of  the  Lord.— 
Neither  wine  nor  strong  drink.  The  former 
the  juice  of  the  grape,  the  latter  any  fermented 
liquor  not  made  from  grapes.  Both  were  for- 
bidden to  priests  during  their  service  (Lev.  10  :  9), 
and  to  Nazarites  altogether  (Numb.  6  :  3).    The 


special  prohibition  here  shows  the  usage  of  the 
day  not  to  be  total  abstinence.  See  Matt.  11  :  18 
for  the  contrast  between  John  the  Baptist  and 
Jesus  Christ  in  this  respect. — And  he  shall  be 
filled  with  the  Holy  Ghost  even  from  his 
mother's  womb.  From  birth.  Comp.  Ephes. 
5  :  18.  The  meaning  here,  as  there,  is  that  the 
inspiration  and  stimulant  to  the  human  faculties 
should  come  from  above,  not  from  below, 
through  the  spiritual,  not  the  animal  nature. 
Observe  that  here  is  at  least  one  case  in  which 
the  Spirit  of  God,  and  therefore,  presumptively, 
regeneration  is  promised  from  infancy,  and  that 
in  this  case  the  condition  of  it  is  (1)  godly  pa- 
rentage ;  (2)  a  son  given  in  answer  to  prayer ; 
(3)  and  by  the  Nazarite  vow  consecrated  to  God 
from  infancy.  Why  may  we  not  believe  that  the 
children  of  godly  parents,  given  in  answer  to 
prayer,  and  similarly  consecrated,  may  be  habit- 
ually regenerated  at  birth,  and  from  the  mother's 
womb,  true  children  of  God  ?  For  he  that  is  least 
in  the  kingdom  of  God  is  greater  than  John  the 
Baptist  (Matt.  II  :  11).  Evidently  here  is  at  least 
one  Scripture  case  of  "infant  regeneration." 
See  also  Jer.  1  :  15. 

16,  17.  Shall  he  turn  to  the  Lord  their 
God.  Of  the  success  of  John  the  Baptist's 
ministry  among  the  common  people  we  have 
abundant  evidence  in  the  direct  testimony  of 
Matthew,  Mark,  and  Luke  (Matt.  3 :  s,  6 ;  Mark  1 :  s ; 
Luke  3 : 1, 10) ;  ui  the  incidental  testimony  of  John 
(John  1  :  14) ;  in  the  allusions  of  Christ  to  the 
crowds  that  attended  his  ministry  (Matt.  11 : 7, 12) ; 
in  the  fear  of  the  Pharisees  to  cast  any  reproach 
upon  it  (Matt.  21 :  25, 26). — Go  before  him.  That 
is,  before  the  Lord  their  God,  in  the  person  of 
the  Messiah,  who  is  God  manifest  in  the  flesh 

(l  Tim.  3  :   la),    ImmanUCl,  God  with  us  (Matt,  l  :  28). 

— In  the  spirit  and  power  of  Elijah.    The 

reference  is  to  and  the  quotation  from  Mai. 
4  :  6,  and  the  language  seems  to  me  to  imply 
clearly  that  John  the  Baptist  fulfilled  that 
prophecy.  Certain  Biblical  scholars,  however, 
regard  his  coming  as  only  a  partial  fulfillment, 
and  look  for  a  literal  second  coming  of  Elijah 
before  the  second  coming  of  Christ,  which  ap- 
pears to  me  to  be  inconsistent  with  the  angel's 
language  here,  and  with  that  of  Christ  in  Matt. 
11  :  14  and  17  :  11,  13.  See  notes  there.— To 
turn  the  hearts  of  the  fathers  unto  the 


10 


LUKE. 


[Ch.  I. 


I  know  this  ?  for  I '  am  an  old  man,  and  my  wife  well 
stricken  in  years. 

iQ  And  the  angel,  answering,  said  unto  him,  I  am 
Gabriel,"  that  stand  in  the  presence  of  God  •  and  am 
sent  "  to  speak  unto  thee,  and  to  shew  thee  these  glad 
tidings. 

20  And,  behold,  thou  shalt  be  dumb,?  and  not  able 
to  speak,  until  the  day  that  these  things  shall  be  per- 


formed, because  thou  believest  not  my  words,  which 
shall  be  fulfilled  in  their  season. 

21  And  the  people  waited  for  Zacharias,  and  mar- 
velled that  he  tarried  so  long  in  the  temple. 

22  And  when  he  came  out,  he  could  not  speak  unto 
them  :  and  they  perceived  that  he  had  seen  a  vision  in 
the  temple  ;  for  ne  beckoned  unto  them,  and  remained 
speechless. 


T  Gen.  17  :  17  ....  w  verse  26  ;  Dan.  8  :  16 ....  z  Heb.  1  :  14 ....  y  Ezek.  < 


children.  Either  literally,  To  produce  domes- 
tic concord,  the  disruption  of  families  being  one 
of  the  most  common  signs  of  the  decay  of  reli- 
gion in  the  community,  and  the  beginning  of 
moral  chaos ;  or  figuratively,  To  turn  the  hearts 
of  the  fathers,  the  Israelites,  to  the  Gentiles,  the 
children — apostate,  prodigal,  outcast,  but  still 
children.  This  last  interpretation,  adopted  by 
Lightfoot  and  Oosterzee,  is  confirmed  by  Isaiah 
29  :  23  and  63  :  16,  in  which  the  Gentiles  are 
treated  as  children,  whom  Israel,  however,  did 
not  recognize ;  by  the  actual  ministry  of  John 
the  Baptist,  who  preached  to  the  Roman  sol- 
diers and  the  publicans,  as  well  as  to  the  ortho- 
dox Jews  (ch.  3  :  12,  u) ;  and  by  the  ministry  of 
EUjah,  which  included  prophetically  the  heathen 
(i  Kings  17 : 8-16 ;  ch.  4 :  25, 26).  This  appears  to  me  to 
be  the  best  interpretation. — And  the  disobe- 
dient in  (not  to)  the  wisdom  of  the  just. 
The  corresponding  language  in  Malachi  is,  And 
the  heart  of  the  children  to  their  fathers.  The 
clause  is  responsive  to  the  preceding  one ;  the 
meaning  is.  He  shall  bring  the  Gentiles  to  accept 
the  wisdom  of  righteousness.  This  is  their  in- 
heritance (Rom.  3 : 1, 2) ;  in  accepting  it  they  repu- 
diate the  folly  of  disobedience,  which  is  the 
source  of  heathenism.  "  In  (iv)  is  joined  to  a 
verb  of  motion  {to  turn),  to  express  the  fact  that 
this  wisdom  is  a  state  in  which  men  remain  when 
once  they  have  entered  it." — (Oodet.)  Observe 
that  righteousness  is  here,  as  elsewhere  in  the 
Bible,  accounted  the  course  of  wisdom  or  pru- 
dence, and  disobedience  one  of  folly,  and  that 
the  only  true  basis  of  peace  in  the  church  or 
community  is  the  wisdom  of  righteousness. 
"Accursed  be  the  peace  and  unity  by  which  men 
agree  among  themselves  apart  from  God." — 
(Calvin.) — To  make  ready  a  people  pre- 
pared for  the  Lord.  This  was  his  mission, 
but  it  was  only  partially  successful.  The  com- 
mon people,  who  heard  him  gladly,  received 
with  gladness  the  Messiah ;  the  scribes  and 
Pharisees,  who  rejected  the  forerunner,  rejected 
also  the  King,  Several  of  Christ's  disciples 
seem  to  have  been  selected  from  those  of  John 
the  Baptist  (john,  ch.  i) ;  and  after  the  latter's 
death  his  own  immediate  followers  turned  at 
once  to  Christ  for  sympathy  (Matt.  14 :  12). 

18.  Whereby  shall  I  know  this?  Evi- 
dently this  was  not  the  ecstacy  of  a  visionary 
man,  who  imagined  simply  what  he  desired ;  for 


when  the  promise  was  made  he  doubted  and 
questioned.  His  unbelief  was  not  greater  than 
that  of  Abraham  (Gen.  15 :  8 ;  n  :  7),  whose  faith  is 
eulogized  by  Paul  (Rom.  4  :  19).  But  the  circum- 
stances were  widely  different.  Abraham  stood 
at  the  beginning  of  the  history  of  the  Church, 
before  there  had  been  vouchsafed  any  signs  of 
God's  gracious  power ;  Zacharias  at  the  end  of  a 
long  history  of  gracious  interposition.  Abraham 
had  just  been  called  out  of  idolatry,  and  had  yet 
to  learn  the  power  and  nature  of  the  true  God ; 
Zacharias  was  a  priest,  and  from  youth  up 
trained  in  the  knowledge  and  service  of  God. 
That  which  was  remarkable  faith  in  one  was 
inadequate  and  culpable  lack  of  it  in  the  other. 
What,  then,  shall  be  said  of  our  lack  of  faith, 
who  stand  unbelieving  in  this  latter-day  glory 
of  a  ripened  Christianity  ? — For  I  am  an  old 
man.  The  Levites  were  superannuated  at  the 
age  of  fifty  (Numb.  8 :  24, 25).  According  to  Light- 
foot,  this  was  held  by  the  rabbis  not  to  apply  to 
the  priests.  It  might  apply,  and  still  the  won- 
der of  Zacharias  be  natural.  For  if  he  was  ap- 
proaching fifty  and  had  no  child,  he  would  not 
hereafter  expect  one,  and  there  is  nothing  in  the 
narrative  to  imply  that  the  birth  of  John  the 
Baptist  was  in  any  sense  miraculous  or  super- 
natural. 

19-22.  I  am  Gabriel.  Only  two  angels  are 
mentioned  by  name  in  the  Scripture,  Gabriel  and 
Michael.    The  former  is  the  revealer  of  messages 

of  grace  to  man  (Dan.  8  :  IS-IS;  9  :  21-23;   Luke  1  :  26-29)  ; 

the  latter  appears  rather  in  the  attitude  of  ex- 
ecutor of  the  divine  judgments  (Dan.  12 :  i ;  jude  9 ; 
Rev.  12 : 7).  Thus  they  represent  the  two  aspects 
in  which  God  is  presented  to  us  in  the  Bible,  as 
Redeemer  and  Judge.  It  has  been  said  that 
Biblical  angelology  is  derived  from  the  Persians, 
but  It  preceded  the  contact  of  the  Jews  with  the 

far  East  (Oen.  is  :  2,  etc. ;  19  :  1,  etc. ;  28  :  12;  32  :  24),  and  iS 

more  simple ;  and  religious  beliefs  do  not  proceed 
from  the  complex  and  elaborate  to  the  simple. — 
Thou  shalt  be  silent  and  not  able  to 
speak.  The  first  clause  indicates  a  fact,  silence  ; 
the  second  clause  the  cause  of  it,  inability  to 
speak.  There  is  not,  therefore,  exactly  a  repeti- 
tion, though  the  form  of  the  sentence  gives  in- 
tensity to  the  prediction.  The  dumbness  is  a 
sign  rather  than  a  punishment,  though  a  sign 
that  is  a  punishment  for  unbelief. — Because  he 
tarried  so  long    in   the    Temple.      Where 


Ch.  I.] 


LUKE. 


H 


2^  And  it  came  to  pass,  that,  as  soon  as  the  days  of 
hisministration  were  accomplished,  he  departed  to  his 
own  house. 

24  And  after  those  days,  his  wife  Elisabeth  con- 
ceived, and  hid  herself  five  months,  saying, 

25  Thus  hath  the  Lord  dealt  with  me,  m  the  days 
wherein  he  looked  on  mc,  to  take''  away  my  reproach 
among  men. 

26  And  in  the  sixth  month  the  angel  Gabriel  was 
sent  from  God,  unto  a  city  of  Galilee,  named  Naza- 
reth, 


27  To  a  virgin  »  espoused  to  a  man  whose  name  waa 
Joseph,  of  the  house  of  David  ;  and  the  virgin's  name 
was  Mary. 

28  And  the  angel  came  in  unto  her,  and  said,  Hail, 
thou  that  art  highly  favoured,''  the  Lord  "  is  with  thee  : 
blessed  art  thou  among  women. 

2g  And  when  she  saw  him^  she  was  troubled  at  his 
saying,  and  cast  in  her  mind  what  manner  of  salutation 
this  should  be. 

30  And  the  angel  said  unto  her.  Fear  not,  Mary  ;  for 
thou  hast  found  favour  wi}h  God. 


2  Gen.  30  :  23 ;  1  Sam.  1:6;  Isa.  64  :  1,  4 a  Matt.  1  1 


.  b  Dan.  9  :  23 . . 


Judges  6:12. 


probably  the  priest  ordinarily  remained  only 
long  enough  to  burn  the  incense.  The  people 
without  were  praying  at  the  time,  and  this  delay 
made  a  delay  in  the  public  religious  service. — 
They  perceived  that  he  had  seen  a  vision. 
By  some  excitement  in  his  manner  or  appearance 
in  his  face.  Perhaps  his  countenance  shone  like 
that  of  Moses  on  descending  from  the  mount, 
and  that  of  Christ  after  the  transfiguration  (Exod. 

34  :  29,  30  ;  Mark  9  .  is). 

23-25.    The  days  of  his  ministration. 

The  week  of  his  appointed  temple  service.  This 
indicates  that  he  was  not,  as  Ewald,  Alford,  and 
others  suppose  from  ver.  63,  deaf  as  well  as 
dumb  ;  if  so,  he  could  hardly  have  continued  his 
ministrations.  —  Hid  herself  five  months. 
Lived  in  retirement,  a  natural  course  of  conduct. 
This  was  probably  continued  until  the  birth  of 
John  the  Baptist ;  the  five  months  are  specified 
to  designate  the  time  of  the  annunciation  to 
Mary  (ver.  se).—  To  take  away  my  reproach 
among  men.  To  be  childless  was  among  the 
Jews,  and  stiU  is  in  the  Orient,  a  special  mark  of 
divine  disfavor,  and  a  disgrace  as  well  as  a  mis- 
fortune. The  course  of  Sarah  (cen.  le :  1-3)  and  of 
Rachel  (Gen.  30  :  1,  etc.)  Strikingly  illustrates  this 
fact, 

Ch.  1  !  26-80.  THE  ANNUNCIATION.  THE  BIRTH  OF 
JOHN  THE  BAPTIST.  The  chabacteb  and  the  tette 
BLESSEDNESS  OP  THE  ViKGiN  Mart  (vers.  28-30  ;  43-45 ; 
48, 49).— The  character  and  mission  of  Christ  :  Sa- 
viour ;  Son  of  God  ;  King  (vers.  31-33).— His  super- 
natural BmTH  (ver.  35).  —  The  past  providence 
OF  God  the  future  hope  op  the  godly  (vers.  50-55). 
— Man's  obedience  fulfills  God's  promise  (vers. 
59-64).— A  PSALM  OF  redemption— The  Gospel  pro- 
phetically PREACHED  (vers.  67-79). 

Comparing  the  account  with  that  in  Matthew, 
the  course  of  events  appears  to  have  been  as  fol- 
lows :  First,  the  annunciation  of  the  birth  of 
John  the  Baptist  was  made  to  Zacharias  in  the 
temple ;  then,  five  months  later,  the  annuncia- 
tion of  the  birth  of  Jesus  to  Mary  here  described  ; 
several  months  subsequent,  and  after  conception 
has  taken  place,  the  fact  becomes  known  to 
Joseph,  who  supposes  his  betrothed  to  have  been 
unfaithful,  and  is  determined  to  put  her  away, 
but  is  prevented  by  the  revelation  made  to  him 


in  a  dream  (Matt,  i  :  19-21) ;  subsequent  to  which 
revelation  she  makes  the  journey  to  Elizabeth  re- 
corded in  this  chapter.  For  fuller  chronological 
statement,  see  note  on  Birth  of  Jesus,  Matt.  ch.  3, 
Vol.  I.,  p.  64. 

26,  27.  In  the  sixth  month.  After  the  five 
months  referred  to  in  ver.  24,  and  therefore  a  little 
more  than  three  months  before  the  birth  of  John 
the  Baptist. — The  angel  Gabriel.  See  on  ver. 
19. — Named  Nazareth.  This  village,  about  five 
miles  west  of  Tabor,  reposes  in  a  beautiful  val- 
ley, secluded  by  surrounding  hills.  Sheltered  by 
them  from  the  bleaker  winds  of  the  north,  it  lux- 
uriates in  the  fragrant  blossoms  and  ripened 
fruits,  pomegranate,  orange,  fig,  and  olive.  The 
modern  town  stands  on  the  site  of  the  ancient 
one,  which  has,  however,  been  entirely  destroyed. 
The  present  population  is  about  o,000 — Greeks, 
Latins,  Maronites,  and  Moslems.  The  neighbor- 
ing hUl  commands  a  magnificent  view  of  the  sur- 
rounding country.  From  it  the  traveler  may  see, 
on  the  north,  the  snowy  peaks  of  Hermon ;  on  the 
east,  over  the  intervening  hUls,  a  glimpse  of  the 
Sea  of  Galilee  ;  closer  at  hand,  the  Mount  of  Beati- 
tudes ;  and  not  far  distant,  Cana,  where  the  water 
was  made  wine ;  Nain,  where  the  widow's  son  was 
raised  ;  Endor,  where  the  witch  appeared  to  Saul ; 
Jezreel,  the  famous  residence  of  Ahab ;  and 
Mount  Carrael,  the  retreat  of  the  prophet  Elijah. 
"This  vaUey  (of  Nazareth)  was  in  Israel,  just 
what  Israel  was  in  the  midst  of  the  earth — a 
place  at  once  secluded  and  open ;  a  solitary  re- 
treat, and  a  high  post  of  observation,  inviting 
meditation,  and  at  the  same  time  affording  op- 
portunity for  far-reaching  views  in  all  direc- 
tions."— {Oodet.) — Espoused  to  a  man  named 
Joseph.  Espousal  was  a  more  formal  act  in 
that  age  and  country  than  with  us.  See  Matt. 
1  :  18.— Of  the  house  of  David.  This  fact  is 
only  asserted  of  Joseph  ;  but  that  Mary  was  also 
of  the  lineage  of  David  is  implied  by  vers.  33  and 
69,  and  by  Rom.  1  :  3.  Comp.  Psalm  133  :  11 ; 
and  see  note  on  Matt.  1:1, 

28,  29.  And  the  angel  came  in  unto  her. 
Perhaps  while  she  was  praying.  That  she  was  a 
woman  of  piety  is  evident  from  the  narrative 
here.— Hail,  highly  favored;  the  Lord  is 
with  thee.    Or,    The  Lord  be  with  thee.    The 


12 


LUKE. 


[Ch.  L 


31  And,  behold,  thou  ^  shalt  conceive  in  thy  womb, 
and  bring  forth  a  son,  and  shalt  call  his  name  JESUS. 

32  He  shall  be  great,^  and  shall  be  called  the  Son'  of 
the  Highest :  and  the  Lord  God  shall  give  unto  him 
the  throne  s  of  his  father  David  : 


33  And  he  shail  reign  over  the  house  of  Jacob  for 
ever-  and  of''  his  kingdom  there  shall  be  no  end. 

34  Then  said  Mary  unto  the  angel,  How  shall  this 
be,  seeing  1  know  not  a  man  ? 

35  Ana  the  angel  answered  and  said  unto  her,  The 


d  Isa.  7:14;  Matt.  1  :  21 e  Matt.  12:42 f  Heb.  1  :  2-S g  2  Sam.  7  :  11,  12  ;  Isa.  9  :  6,  7. ..  .h  Dan.  7  :  14,  27 :  Micah  4  :  7. 


NAZAKETH. 


passage  may  be  rendered  either  as  a  declaration 
or  as  a  salutation. — Blessed  art  thou  among 

women.  Not,  Thou  shalt  be  blessed,  i.  e.,  hon- 
ored, by  women  ;  but,  Thou  art  selected  from 
among  women  to  be  especially  blessed  by  God. 
Throughout  this  colloquy  there  is  no  hint  that 
Mary  is  other  than  an  ordinary  woman  ;  no  sug- 
gestion that  she  was  bom  without  sin  or  pos- 
sessed a  supernatural  character ;  no  basis  for  the 
reverence  paid  to  her  by  the  Romish  church  or 
for  the  dogma  of  Immaculate  Conception. — 
Troubled.  Rather,  agitated,  which  is  the  true 
meaning  of  the  original ;  here  not  merely  put  in 
trepidation  or  fear,  but  subjected  to  conflicting 
emotions — awe,  fear,  hope,  perplexity. 

30-33.  The  message  of  the  angel  consists  of 
four  parts :  first,  a  reassurance,  Fear  not,  etc. 
This  appearance  is  a  sign  of  the  divine  gracious- 
ness  and  favor,  not  of  divine  judgment.  Second, 
a  promise,  TTiou  shalt  bring  forth  a  son.  This 
promise  is  the  same  as  that  made  to  Elieabeth 
through  Zacharias,  and  yet,  both  in  the  circum- 
stances of  the  women  and  the  character  of  the 
son,  foretold  how  different !  Third,  a  command, 
TTiou  shalt  call  his  name  Jesus,  i.  e.,  Saviour.  This 
command  was  afterwards  repeated  to  Joseph, 


and  the  reason  for  it  given,  "For  he  shall  save 
his  people  from  their  sins"  (Matt,  i :  21).  Fourth,  a 
prophecy,  concerning  the  character  of  the  prom- 
ised son.  This  last  indicates  (1)  his  character, 
He  shall  be  great,  i.  e.,  as  John  the  Baptist,  "in  the 
sight  of  the  Lord  "  (ver.  15) ;  (2)  his  name.  He  shall 
be  called  Son  of  the  Highest,  i.  e.,  of  God,  who  is  in 
the  O.  T.  often  designated  as  Most  High  (Numb. 

24  :  16 ;  2  Sam.  22  :  14  ;  Psalm  7:17;  67  :  2,  etc.)  ;  (3)  the  Ob- 
ject of  his  birth,  that  he  may  become  King,  having 
a  kingdom  without  end.  Before  his  birth  he  is 
heralded  as  not  only  Jesus,  i.  e.,  Saviour,  but  as 
King  of  Israel ;  just  before  his  death  he  declares 
to  Pilate  that  it  was  as  King  he  came  into  the 
world ;  and  the  last  glimpse  which  the  N.  T.  af- 
fords of  him,  in  the  prophetic  vision  of  John,  is 
as  King  of  kings.  His  own  language  to  Pilate  in 
John  18  :  37,  interprets  the  language  of  the  angel 
here,  and  indicates  the  nature,  both  of  his  king- 
dom and  of  the  allegiance  that  is  due  to  him — the 
allegiance  of  the  heart  and  life  to  absolute  truth. 
It  is  possible  that  to  Mary  this  prophecy  meant 
only  that  her  son,  the  long-promised  Messiah, 
should  be  temporal  King  of  the  Jews,  but  the 
language  itself,  "Of  his  kingdom  there  shall  be 
no  end,"  implies  much  more.    The  case  is  one  in 


Ch.  L] 


LUKE. 


13 


Holv  Ghost  shall  come  upon  thee,  and  the  power  of  the 
Hignest  shall  overshadow  thee-  therefore  also  that 
holy  thing  which  shall  be  born  of  thee  shall  be  called' 
the  Son  of  God. 

36  And,  behold,  thy  cousin  Elisabeth,  she  hath  also 
conceived  a  son  in  her  old  age  :  and  this  is  the  sixth 
month  with  her  who  was  called  barren. 

37  For  J  with  God  nothing  shall  be  impossible. 

38  And  Mary  said,  Behold  the  handmaid*  of  the 
Lord  ;  be  it  unto  me  according'  to  thy  word.  And  the 
angel  departed  from  her. 

39  And  Mary  arose  in  those  days,  and  went  into  the 
hill  country  with  haste,  into  a"  city  of  juda ; 


40  And  entered  into  the  house  of  Zacharias,  and  sa- 
luted Elisabeth. 

41  And  it  came  to  pass,  that,  when  Elisabeth  heard 
the  salutation  of  Mary,  the  babe  leaped  in  her  womb  ; 
and  Elisabeth  was  filled  with  the  Holy  Ghost : 

42  And  she  spake  out  with  a  loud  voice,  and  said, 
Blessed  "  art  thou  among  women,  and  blessed  is  the 
fruit  of  thy  womb. 

43  And  whence  is  this  to  me,  that  the  mother  of  my 
Lord  °  should  come  to  me  ? 

44  For  lo,  as  soon  as  the  voice  of  thy  salutation 
sounded  in  mine  ears,  the  babe  leaped  in  my  womb 
for  joy. 


Johnl  :34....j  Matt.  19  :  26  ;  Rom.  4  :  21....k  Ps.  116  :  16...  .1  Ps.  119  :  38....m  Josh.  21  :  9-11. 

o  John  13  :  13. 


1  verse  28  ;  Judges  5  :  24. . . . 


which  the  historical  fulfillment  adds  to  the  sig- 
nificance of  the  prophecy ;  this  is  not  remark- 
able, since  God  is  always  better  than  even  his 
word  ;  hia  performance  outruns  his  promises. 

34-37.  How  shall  it  be  f^iNot  now  caw,  but 
how  shall  it  be.  She  does  not  doubt  as  Zacharias 
(ver.  18),  but  accepting  the  prophecy  of  the  angel 
as  to  the  fact,  inquires  of  him  as  to  the  man- 
ner of  its  fulfillment. — The  Holy  Ghost  shall 
come  upon  thee,  and  the  power  of  the 
Highest  shall  overshadow  thee.  We  are 
not  to  seek  an  interpretation  of  this  metaphor 
either  in  the  brooding  of  the  bird,  protecting  her 
eggs,  nor  in  the  descent  of  the  Sheckinah  upon 
the  mountain  top,  or  in  the  tabernacle,  but 
simply  to  accept  it  as  a  delicate  way  of  express- 
ing the  fact  that  the  conception  should  be  super- 
natural and  miraculous,  the  life  being  created  by 
the  direct  interposition  of  the  Spirit  of  God.  As 
the  new  life  in  the  individual  is  born  of  the  Holy 
Spirit  (John  3  :  5),  so  is  He  that  is  the  Life  of  the 
world.  —  Therefore,  also,  that  holy  one 
w^hich  shall  be  born  of  thee  shall  be  called 
Son  of  God.  Not,  Shall  be,  but  Shall  be 
called.  The  supernatural  birth  does  not  consti- 
tute Jesus  the  Son  of  God ;  it  only  constitutes 
the  reason  why  he  is  recognized  as  such  upon  the 
earth.  He  existed  before  this  supernatural  birth 
(John  8 :  58 ;  17 : 5),  and  the  general  teaching  of  Scrip- 
ture implies  that  the  relationship  between  the 
Father  and  the  Son  implied  by  the  phrase  "  Son 
of  God,"  is  not  merely  temporal  and  accidental, 
but  eternal  and  inherent.  Thus  God  is  here  and 
in  other  passages  (phii.  2:9;  Heb.  1 : 9)  represented 
as  bestowing  on  the  Son  authority,  and  he  is 
represented  as  returning  it  to  the  Father  when 
his  mediatorial  work  is  ended  (1  cor.  15  :  24-28). 
But  that  he  may  dwell  upon  the  earth,  a  phy- 
sical body  must  be  provided  for  his  indwelling; 
and  this  was  thus  supematuraUy  begotten,  be- 
cause it  was  fitting  that  the  Son  of  God  should 
tabernacle  in  a  body  itself  bom  of  God  ;  and  thus 
the  supernatural  birth  became  to  men  the  evi- 
dence that  he  was  God's  only  beloved  Son  ;  it  did 
not  make  him  so,  but  it  afforded  their  justifica- 
tion for  giving  him  this  title.  —  Thy  cousin 
£lizabeth.    The  original  only  indicates  a  blood 


relative,  not  the  nature  of  the  relationship. — 
Hath  conceiyed.  Though  Mary  has  not 
asked  for  a  sign,  one  is  given  her.  The  phrase 
who  was  called  barren  indicates  that  among  her 
friends  and  relatives  all  hope  of  child-bearing  for 
her  was  past.  Mary  accordingly  accepts  it  as  a 
sign  from  God  in  attestation  of  his  word  and  in 
support  of  her  faith.— For  with  God  nothing 
shall  be  impossible.  "The  laws  of  nature 
are  not  chains  which  the  Divine  Legislator  has 
laid  upon  himself ;  they  are  threads  which  he 
holds  in  his  hand,  and  which  he  shortens  and 
lengthens  at  will." — (Oosterzee.)  In  respect  to 
the  way  in  which  his  word  to  Mary  was  fulfilled, 
and  the  time  of  the  fulfillment.  Scripture  is 
silent,  and  reverence  for  Scripture  should  be. 
We  know  too  little  of  the  origin  of  life,  which  is 
always  a  new  manifestation  of  divine  power  and 
grace,  to  undertake  an  explanation  of  the  method 
in  which  this  life  was  imparted  by  the  over- 
shadowing of  the  Holy  Spirit  to  the  mother  of 
Jesus. 

38.  Not  even  the  Bible  affords  a  more  striking 
illustration  of  the  simplicity  of  faith  than  Mary. 
She  attests  her  consecration  to  her  Lord  by  sur- 
rendering herself  to  his  wUl  and  accejjting  the 
sacred  trust  of  maternity.  She  does  this  with 
the  knowledge  that  it  must  subject  her  to  the 
suspicion  of  her  husband,  and  to  possible  es- 
trangement from  him,  to  scandal  among  her 
neighbors,  to  the  impairing  of  that  fair  fame 
which  is  dearer  to  the  maiden  than  life  itself. 
In  fact,  her  husband  did  suspect  her,  and  would 
have  divorced  her  but  for  a  divine  revelation 
(Matt.  1  :  19-21 ) ;  the  later  rabbinical  books  accuse 
Mary  of  a  violation  of  her  marriage  vows ;  and  it 
would  appear  from  the  innuendoes  of  Christ's 
accusers  that  this  charge  was  secretly  whispered 
in  his  own  lifetime  (John  ? :  27 ;  8 :  41). 

39-41.  This  fact  indicates  that  Mary  was  a 
woman  of  no  little  force  of  character,  for  to  take 
such  a  journey  alone  was  an  exploit  not  unat- 
tended with  danger.— In  those  days.  About 
that  time  ;  not  necessarily  immediately. — Into 
the  hill  country.  Of  Judah  ;  the  central  part, 
an  elevated  plateau  from  1,500  to  2,.500  feet  above 
the  level  of  the  sea,  and  here  employed  in  dia- 


14 


LUKE. 


[Ch.  I. 


45  And  blessed  £s  she  that  believed :  for  there  shall 
be  a  performance  of  those  things  which  were  told  her 
from  the  Lord. 

46  And  Mary  said,  My  p  soul  doth  magnify  the  Lord, 

47  And  my  spirit  hath  rejoiced  1  in  God  my  Saviour. 

48  For  he  hath  regarded  the  low"'  estate  of  his  hand- 
maiden :  for,  behold,  from  henceforth  all  generations 
shall  call  me '  blessed. 

49  For  he  that  is  mighty'  hath  done  to  me  great 
things  ;"  and  holy  '  is  his  name. 

50  And  "  his  mercy  is  on  them  that  fear  him,  from 
generation  to  generation. 

51  He"  hath  shewed  strength  with  his  arm;  he 
hath  scattered  the^  proud  in  the  imagination  of  their 
hearts. 


52  He  ^  hath  put  down  the  mighty  from  i^eir  seats, 
and  exalted  them  of  low  degree. 

53  He  »  hath  filled  the  hungry  with  good  things,  and 
the  rich  he  hath  sent  empty  away. 

54  He  hath  holpen  his  servant  Israel,  in""  remem- 
brance of  Ais  mercy  ; 

55  As  he  spake  *=  to  our  fathers,  to  Abraham,  and  to 
his  seed  for  ever. 

56  And  Mary  abode  with  her  about  three  months, 
and  returned  to  her  own  house. 

57  Now  Elisabeth's  full  time  came,  that  she  should 
be  delivered  ;  and  she  brought  forth  a  son. 

58  And  her  neighbours  and  her  cousins  heard  how 
the  Lord  had  shewed  great  mercy  upon  her  ;  and  they  "■ 
rejoiced  with  her. 


p  1  Sam.  2:1;  Pa.  34  :  2,  3.. .  .q  Ps.  35  :  9  ;  H»b.  3  :  18....r  Ps.  136:  23.... s  ch.  11  :  27  ;  Mai.  3  :  12.... t  Gen.  17  :  1.  ..  .u  Ps.71  :  21 ;  126:2, 
3;  Ephes.  3  :  20. . .  .V  P«.  Ill  :9....w  Gen.  17:7;  Exod.  20  :  6  ;  Ps.  103  :  17. ..  .x  Pa.  98:1;  Isa.  61  :  9  ;  62  :  10;  63  :  6. . .  y  1  Sam.  2  :  9  ; 
Dan.  4:37....!  ch.  18:  14;  Job  8  :  ll....a  1  Sam.  2  :  6....b  Ps.98:3....o  Gen.  17  :  19  :  Ps.  132  :  11.... d  verse  14. 


tinction  from  the  plains  of  Judah  bordering 
the  sea  and  the  desert.  The  city  is  unknown, 
probably  was  unknown  to  Luke.  The  language 
is  indicative  of  his  accuracy  and  truthfulness. 
A  writer  of  myths  would  have  fixed  on  the  site 
of  this  meeting  between  Mary  and  Elizabeth. 
There  is  no  ground  for  reading  TJie  city  ofJuitah 
instead  of  ^  city  of  Judah.  This  is  purely  con- 
jectural, and  without  support.  —  The  babe 
leaped  in  her  womb.  Possibly,  though  not 
necessarily,  the  first  manifestation  of  life. 

42-45.  In  this  ode  the  language  of  Elizabeth 
is  that  of  an  inspired  prophet ;  this  is  evident 
both  from  the  language  of  the  preceding  verse 
and  from  the  fact  that  she  had  no  ordinary 
means  of  knowing  the  promise  made  to  Mary. — 
Blessed  art  thou  among  women.  Among, 
not  by;  see  on  ver.  28. — The  babe  leaped  in 
my  womb  for  joy.  A  poetical  expression, 
not  to  be  taken  literally,  as  implying  actual  con- 
sciousness or  emotion  in  the  unborn  chUd. — 
Blessed  is  she  that  believed.  A  character- 
ization of  Mary  as  one  whose  remarkable  trait 
was  her  faith. — For  there  shall  be  a  per- 
formance. This  is  a  special  prophecy  respecting 
Mary  ;  it  is  also  the  enunciation  of  the  great  law, 
She  that  believes  is  always  blessed,  for  the  min- 
istry of  grace  is  upon  the  principle,  "According 
to  your  faith  be  it  unto  you  "  (Matt.  9 :  29). 

46-55.  This  hymn  of  praise  has  the  fragrance 
of  the  O.  T.  poetry  ;  parts  of  it  are  probably  un- 
consciously borrowed  from  Psalms,  with  which 
Mary  was  from  her  childhood  familiar.  Comp. 
the  passages  cited  in  the  marg.  refs.,  and  espe- 
cially the  analogous  song  of  Hannah  in  1  Sam. 
21  : 1-10.  But  that  belongs  to  the  O.  T.  and  this 
to  the  N.  T. ;  in  this,  therefore,  there  is  none  of 
that  personal  exultation  over  enemies  which 
characterizes  the  song  of  Hannah  and  most  of 
the  triumphant  odes  of  David.  It  is  a  hymn 
only  of  grace  and  glory.  It  consists  of  three 
clauses :  in  the  first,  Mary  gives  thanks  for  the 
divine  goodness  to  herself  (vers.  46^9) ;  in  the  sec- 
ond, she  magnifies  the  general  power  and  grace 
of  God  in  the  whole  course  of  divine  providence 


(vers.  60-53) ;  in  the  third,  she  emphasizes  the  re- 
demption now  afforded  to  Israel  through  her. — 
God  my  Saviour.  Her  personal  Saviour,  be- 
cause of  her  faith  in  the  Jesus  promised  her.  To 
her  he  is  already  the  One  who  saves  from  sin 
those  that  trust  in  him  (Matt.  1 :  21). — Shall  call 
me  blessed.  This  does  not  justify  paying  any 
peculiar  reverence  to  the  Virgin  Mary ;  for  what 
she  declares  is  simply  that  all  generations  shall 
recognize,  not  her  holiness  or  influence  in  inter- 
cession, but  her  happiness  in  being  selected  to 
be  the  mother  of  the  Messiah. — He  that  is 
mighty.  He  whose  might  has  no  higher  mani- 
festation in  nature  than  the  creation  of  man, 
affords  the  highest  manifestation  of  that  divine 
might  in  the  creation  of  the  life  of  the  perfect 
man,  Christ  Jesus. — And  his  mercy  is  on 
them  that  fear  him.  Verses  50-53  describe 
God's  character  as  illustrated  by  his  dealings 
with  the  nations,  especially  Israel.  Analogous 
are  such  Psalms  as  105,  106,  107.  "She  ascribes 
to  the  providence  or  judgments  of  God  what 
ungodly  men  caU  the  game  of  fortune.  "^(Ca^ 
vin.) — He  hath  showed  strength  with  his 
arm.  In  all  the  history  of  Israel. — He  hath 
scattered  the  proud.  As  the  Midianites  be- 
fore Gideon,  the  army  of  Sennacherib,  etc. — He 
hath  put  down  the  mighty.  As  Pharaoh, 
Nebuchadnezzar,  Belshazzar.  —  And  exalted 
them  of  low  degree.  As  Joseph,  Moses,  Da- 
vid.—He  hath  filled  the  hungry,  *  *  * 
the  rich  he  hath  sent  empty  away.  Lit- 
erally true  in  such  contrasts  as  that  of  Ahab  and 
the  woman  of  Zarephath  (1  Kings  n  :  1-14) ;  spirit- 
ually fulfilled  by  Christ  in  such  instances  as  those 
of  the  leper  and  the  rich  young  ruler  (Matt.  8 : 1-4 ; 
19 :  16-22).— He  hath  holpen  his  servant  Israel 
in  remembrance  of  his  mercy.  Literally, 
He  hath  taken  hold  of  Israel  his  child  to  remeiriber 
mercy ;  i.  e.,  his  visitation  to  Israel  is  one  for  the 
purpose  of  mercy,  not  of  judgment.  The  words 
as  he  spake  to  our  fathers  should  be  in  parenthe- 
ses. This  merciful  visitation  is  in  fulfillment  of 
ancient  prophecy  ;  but  the  mercy  itself  is  shown 
to  Abraham  and  to  his  seed  forever.     The  birth 


Ch.  L] 


LUKE. 


15 


59  And  it  came  to  pass,  that  on  the  eighth  day  they 
came  to  circumcise  the  child ;  and  they  called  him 
Zacharias,  after  the  name  ot  his  father. 

60  And  his  mother  answered  and  said,  Not  j«j /  but 
he  shall  be  called  John. 

61  And  they  said  unto  her,  There  is  none  of  thy  kin- 
dred that  is  called  by  this  name. 

62  And  they  made  signs  to  his  father,  how  he  would 
have  him  called. 


63  And  he  asked  for  a  writing  table,  and  wrote,  say- 
ing, His  name  is'=  John.     And  they  marvelled  all. 

64  And  his  mouth  f  was  opened  immediately,  and  his 
tongue  loosed^  and  he  spake,  and  praised  God. 

65  And  fear  came  on  all  that  dwelt  round  about 
them :  and  all  these  savings  were  noised  abroad 
throughout  all  the  hill  country  of  Judaea: 

66  And  all  they  that  heard  them  laid  them  upe  in 
their  hearts,  saying.  What  manner  of  child  shall  this 
be  !    And  the  hand  ^  of  the  Lord  was  with  him. 


e  verse  13  ....  f  verse  i 


.g  ch.  2:  19,  SI....!  Ps.  80  :  17. 


of  the  Messiah  was  in  fulfillment  of  a  promise  to 
the  patriarch  (Gen.  12 : 1-3 ;  it  :  1-8),  as  interpreted  by 

Paul  (Gal.  3  :  16). 

56-58.  Now  Elizabeth's  full  time  came. 

This  would  be  about  three  months  after  Mary's 
visit  to  her ;  and  this  would  perhaps  imply  that 
Mary  remained  till  John  was  born,  but  the 
phraseology  which  places  the  account  of  the 
birth  after  Mary's  departure,  implies  the  re- 
verse.— And  they  rejoiced  with  her.  "Ori- 
entals rejoice  exceedingly  over  the  birth  of  sons, 
for  he  is  not  only  to  perpetuate  the  memory  of 
his  father,  but  is  expected  to  be  the  support  and 
dependence  of  his  mother,  and  of  the  rest  of  the 
family,  in  a  country  where  unprotected  woman 
is  most  cruelly  oppressed,  and  the  widows  and 
the  fatherless  even  of  the  wealthiest  are  often 
reduced  to  penury  and  want." — {Van  Lentup's 
Bible  Lands.)  For  illustration,  see  Gen.  16  :  4^11 ; 
21  :  8 ;  29  :  33. 

59-64.  They  came  to  circumcise  the 
child.  As  enjoined  upon  all  the  descendants 
of  Abraham  (Gen.  17 :  12).  The  name  was  given 
then,  as  it  is  with  us  at  christening ;  the  reason 
alleged  is  that  at  the  institution  of  circumcision 
the  names  of  Abram  and  Sara  were  changed  to 
Abraham  and  Sarah  (Gen.  17 : 5, 15).  Circumcision 
is  stUl  practiced  among  the  Jews  on  their  chil- 
dren at  the  age  of  eight  days  ;  among  the  Arabs 
at  13  years,  probably  from  the  fact  that  Ishmael, 
their  ancestor,  was  of  that  age  when  circumcised 
(Gen.  17 :  25) ;  among  other  Mohammedans  when 
they  are  able  to  repeat  intelligently  the  Moslem 
profession  of  faith,  "There  is  no  God  but  God, 
and  Mohammed  is  his  prophet."  Baptism  ap- 
pears to  have  been  practiced  among  the  Jews 
only  on  converts  fi-om  heathenism  and  their 
families. — His  mother  answered,  No;  but 
he  shall  be  called  John.  Meyer  thinks  that 
this  fact  had  been  supernatu rally  communicated 
to  her ;  Alford  thinks  not,  and  supposes  that  she 
had  learned  it  from  her  husband.  But  unless 
her  suggestion  was  the  result  of  a  supernatural 
impulse,  why  should  it  be  reported  at  all  ? — 
They  made  signs  to  his  father.  An  indica- 
tion that  he  was  deaf  as  well  as  dumb.  If  not, 
he  would  have  heard  and  understood  the  confer- 
ence between  his  wife  and  his  friends. — He 
asked  for  a  writing  table.    Writing  tablets 


among  the  ancients  consisted  of  a  thin  piece  of 
wood,  covered  on  one  side  with  wax,  on  which 
the  writing  was  done  by  means  of  a  stylus,  an 
iron  instrument  resembling  a  pencil  in  size  and 
shape,  sharpened  at  one  end  to  form  the  charac- 


WRITrSG  TABLET. 


ters,  and  made  flat  and  circular  at  the  other,  to 
obliterate  what  had  been  written  when  desired. 
The  ordinary  tablet  consisted  of  two  or  more 
leaves  hke  the  modem  school- slate,  one  side 
only  of  each  leaf  being  covered  with  wax,  and 
the  wooden  edge  of  each  leaf  being  raised  to 
prevent  the  wax  sides  from  rubbing  against  each 
other.  These  tablets  were  used  for  accounts, 
wills  and  legal  documents,  for  letters,  and  by 
pupils  in  school.  Such  tablets  continued  to  be 
used  down  to  the  middle  ages.  Another  form  is 
still  used  in  the  East,  made  of  wood ;  the  stu- 
dents write  on  them  with  chalk  or  charcoal. — 
And  they  marvelled  all.  Another  indication 
that  Zacharias  was  deaf  as  well  as  dumb. 
"  There  would  be  nothing  wonderful  in  his  ac- 
ceding to  his  wife's  suggestion,  if  he  had  known 
it ;  the  coincidence,  apparently  without  this 
knowledge,  was  the  matter  of  wonder." — (Al- 
ford.)— And  his  mouth  was  opened  imme- 
diately. The  angelic  prophecy  (ver.  1.5)  being 
now  fulfilled,  and  partly  by  the  obedience  of 
Zacharias  himself  in  naming  the  babe  John. 

65,  66.  The  supernatural  character  of  John's 
birth  and  the  circumstances  attending  it,  pre- 
pare the  way  for  his  ministry.  The  people,  in 
consequence,  were  ready  to  believe  him  a  pro- 
phet, and  to  give  heed  to  him  when  he  began 


16 


LUKE. 


[Ch.  I. 


67  And  his  father  Zacharias  was  filled  with  the  Holy- 
Ghost,  and  prophesied,  saying, 

68  Blessed '  be  the  Lord  God  of  Israel ;  for  he  hath 
visited  and  redeemed  his  people, 

69  And  hath  raised  up  an  horn  of  salvation  J  for  us, 
in  the  house  of  his  servant  David  ; 

70  As  he  spake ''  by  the  mouth  of  his  holy  prophets, 
wnich  have  been  since  the  world  began  : 

71  That  we  should  be  saved '  from  our  enemies,  and 
from  the  hand  of  all  that  hate  us  ; 

72  To  perform  the  mercy  protnised  to  our  fathers, 
and  to  "  remember  his  holy  covenant ; 


73  The  oath "  which  he  swore  to  our  father  Abra-. 
ham, 

74  That  he  would  grant  unto  us,  that  we,  being  de- 
livered out  of  the  hand  of  our  enemies,  might  serve 
him  °  without  fear, 

75  InP  holiness  and  righteousness  before  him,  alii 
the  days  of  our  life. 

76  And  thou,  child,  shalt  be  called  the  Prophet  of  the 
Highest :  for  thou  shalt  go  "■  before  the  face  of  the  Lord, 
to  prepare  his  ways ; 

77  To  give  knowledge  of  salvation  unto  the  people 
by  the  remission "  of  their  sins, 


i  Ps.  72-  18        i  Ps.  Ill  :  9....k  Jer.  23:  6,  6  ;  Dan.  9  :  24...  .1  Isa.  54  :  7-17  ;  .Ter.  30  :  10,  11.... m  Lev.  26  :  42  ;  Ps.  105  :8-10;Ezek.  16  :  ( 
nGen.  22  :  16,  17 0  Rom.  6  :  22 p  Titus  2  :  11,  12;    1  Pet.  I  :  14,  15 q  Rev.  2  ;  10 r  Mai.  3  :  1 s  Acts  6  :  31. 


preaching.  Three  elements  are  mentioned  as 
constituting  his  peculiar  fame  :  (1.)  Fear,  I.  e., 
awe  ;  a  recognition  of  the  supernatural  presages 
which  accompanied  his  birth.  This  is  the  mean- 
ing often  belonging  to  the  word  ((/^d^io?),  here 
rendered/ean  (2. )  A  wide-extended  fame.  The 
story  of  his  birth  went  throughout  the  hill 
country  of  Judea.  God  employed  especial  means 
to  prepare  for  the  Messiah  the  district  most 
prejudiced  by  its  education  and  the  influence  of 
its  hierarchy  against  Him.  (3.)  An  expectancy. 
The  people  remembered  these  events  and  waited, 
wondering  what  a  child  so  born  would  become  in 
his  manhood. — The  hand  of  the  Lord  was 
with  him.  The  hand  is  a  symbol  of  power  in 
the  Bible ;  here  the  meaning  is  that  the  fulfill- 
ment of  the  promise  of  ver.  15  was  seen  even  in 
his  childhood,  and  kept  alive  the  wonder  and  ex- 
pectation of  the  people. 

67-71.  Zacharias  was  filled  w^ith  the 
Holy  Ghost  and  prophesied.  These  words 
characterize  the  psalm  of  thanksgiving  that  fol- 
lows. It  is  neither,  on  the  one  hand,  the  natural 
CKultatiou  of  a  father  and  a  patriot,  who  rejoices 
because  his  son  is  to  take  an  eminent  part  in 
what  he  believes  to  be  simply  a  political  reform 
and  become  the  deliverer  of  an  apostate  and  op- 
pressed people,  nor,  on  the  other,  an  exposition 
of  the  Gospel,  the  full  significance  of  which  not 
even  the  immediate  apostles  of  Christ  compre- 
hended till  after  their  Lord's  death.  It  is  pro- 
phecy, in  which  the  speaker,  inspired  by  the 
Holy  Ghost,  uttered  what  he  did  not  and  could 
not  fully  comprehend,  and  in  which  the  hopes  of 
the  temporal  kingdom,  which  Zacharias  shared 
wifh  all  the  best  people  of  his  age,  mingled  with 
but  became  prophetic  of  that  spiritual  deliver- 
ance which  his  Words  foreshadow,  and  of  which 
he  must  have  had  some  conception.  Like  all 
prophecy  it  is  clearer  to  us  in  the  light  of  its  his- 
toric fulfillment  than  it  could  have  been  to  him 
who  uttered  it. — Blessed  be  the  Lord  God 
of  Israel.  The  Father  who  sends  the  Son,  the 
Horn  of  salvation,  the  Day-spring  from  on  high, 
and  in  him  visits  and  redeems  his  people. — He 
hath  visited.  The  original  {inioyAnrofiat)  in- 
dicates a  visit  for  succor,  as  in  Matt.  25  :  36 ; 
Acts  7  :  23,  note  ;  James  1  :  27.— And  redeem- 


ed. Ransomed  as  from  bondage;  see  John 
8  :  32,  34-36.— And  hath  raised  up  a  horn  of 
salvation  for  us.  For  the  interpretation  of 
this  favorite  metaphor  of  power  with  the  Hebrew 
poets,  see  Deut.  33  :  17 ;  Psalm  75  :  10 ;  132  :  17 ; 
Jer.  48  :  25.  The  symbol  is  borrowed  from  the 
animal  kingdom,  the  horn  of  the  bull,  the  uni- 
corn, the  ram,  being  a  prominent  weapon  both  of 
offence  and  defence,  (see  Dan.  ch.  8  :  .3-12,  20-24). 
Hence  to  "  defile  the  horn  in  the  dust "  (job.  le :  is) 
pi\  .  nts  a  figure  of  a  dying  ox  or  stag,  prostrate, 
with  his  useless  horns  covered  with  dirt.  Hence, 
too,  the  horns  of  the  altar  were  a  refuge  to  those 
fleeing  from  enemies,  being  a  symbol  of  divine 
power  (1  Kings  1  :  60 ;  2 ;  28).  Jcsus  Christ  is  not 
only  the  love  and  grace  but  also  the  power  of 
God  (Rev.  5  :  12),  but  a  powcr  unto  salvation  (Rom. 
1 :  le) ;  the  horn  is  a  horn  of  salvation. — Which 
have  been  since  the  world  be^an.  The  ob- 
ject of  all  prophecy  is  the  same  ;  it  points  for- 
ward through  partial  and  incomplete  fulfillments 
to  the  life,  the  svifferings,  the  victory,  and  the 
final  coronation  of  Jesus  as  Lord  of  all. — Salva- 
tion from  all  our  enemies.  This  qualifies 
and  defines  the  salvation  referred  to  in  ver.  69, 
the  intermediate  clause  being  parenthetical. 
Thus  the  passage  reads,  "Hath  raised  up  a  horn 
of  salvation  *  *  *  (as  he  spake  by  the  mouth 
of  his  holy  prophets  *  *  *)  salvation  from  our 
enemies,"  etc.  To  Zacharias  the  salvation  an- 
ticipated undoubtedly  included  a  deliverance 
from  Roman  misrule ;  but  that,  even  in  his 
thought,  it  included  much  more  is  evident  from 
the  language  of  vers.  74,  75,  where  it  is  combined 
with  anticipations  of  a  holy  and  righteous  service 
of  God. 

72-75.  The  oath  which  he  swore  to  our 
father  Abraham.  Gen.  24  :  16-18,  as  interpret- 
ed by  Gal.  3  :  13-17.— Might  serve  him  with- 
out fear.  See  1  John  4  :  18.  Liberty  to  serve 
God  according  to  the  individual  conscience,  i.  e., 
religious  liberty  in  the  largest  sense,  is  one  of 
Christ's  gifts  to  the  world ;  it  does  not  date  from 
the  Puritan  settlement  of  this  country. — In 
holiness  and  righteousness.  The  one  repre- 
sents inward  purity,  the  other  outward  activity  ; 
the  one  the  inward  but  negative  quality,  the 
other  the  outward  but  affirmative  quality ;  the 


Oh.  IL] 


LUKE. 


17 


78  Through  the  tender  mercy  of  our  God  ;  whereby 
the  dayspring  from  on  high  hath  visited  us, 

79  To '  give  light  to  them  that  sit  in  darkness  and  in 
the  shadow  of  death,  to  guide  our  feet  into  the  viraj' 
of  peace. 

80  And  the  child  grew,  and  waxed  strong  in  spirit, 
and  was  in  the  deserts  till  the  day  of  his  shewing  unto 
Israel. 


CHAPTER  II. 


AND  it  came  to  pass  in  those  days,  that  there  went 
out  a  decree  from  Caesar  Augustus,  that  all  the 
world  should  be  taxed. 

2  (And  this  taxing  was  first  made  when  Cyrenius 
was  governor  of  Syna.) 


t  Isa.  9  :  2 ;  49  : 


one  absence  from  stain,  the  other  positive  ser- 
vice. 

76-80.  Called  the  Prophet  of  the  High- 
est. In  contrast  with  ver.  32,  where  Jesus  is 
called  Son  of  the  Highest.  The  one  is  the  prince, 
the  other  only  the  herald.  Called,  indicates  that 
he  should  not  only  be  a  prophet  but  should  be 
recognized  as  one.  See  Matt.  14  :  5 ;  21  :  26. — 
To  prepare  his  Avays.  As  indicated  in  the 
next  clause,  viz.,  by  giving  a  knowledge  of  sal- 
vation, not  only  a  prophecy  of  its  advent  but 
also  a  description  of  its  true  nature.  See  ch. 
8  :  1-18.  Christ  gives  salvation,  John  only  a 
knowledge  of  salvation.  Comp.  Matt.  1  :  31. — By 
the  remission  of  their  sins.  The  remainder 
of  the  sentence  embodies  the  Gospel  in  brief.  It 
promises  (1)  salvation,  (2)  not  merely  political 
but  spiritual,  a  remission  of  and  redemption 
from  sin,  (3)  indicates  the  cause,  the  divine 
mercy  (comp.  John  3 :  16 ;  Epiies.  2:4-8);  (4)  and  prom- 
ises the  result,  light  to  eyes  in  darkness,  and 
peace  to  feet  straying  in  paths  of  sorrow  and 
perplexity.  Wfiereby  the  day-spring  hath  visited 
should  rather  be  rendered,  in  which  the  dawn  hath 
visited.  Tender  mercy  is  the  atmosphere  in  which 
the  Gospel  of  Christ  has  its  birth  and  life,  as 
spring  has  its  origin  in  the  light  and  warmth  of  a 
summer  sun  ;  and  it  is  a  dawn  to  those  in  dark- 
ness (isaiah  9:2;  Matt.  4  :  15,  16,  notes).     Them  that  sit  in 

darkness  includes  the  whole  human  race.  Comp. 
Ephes.  3:3;  and  observe  there  what  is  implied 
by  the  promise  here  "  to  guide  our  feet  into  the 
way  of  peace." — The  child  grew  and  waxed 
strong  in  spirit.  Comp.  ch.  3  :  52,  note.  The 
one  phrase  refers  to  his  physical,  the  other  to  his 
intellectual  and  spiritual  growth. — In  the  des- 
erts. The  desert  of  Judea,  a  sparsely  inhabited 
country  bordering  on  the  Dead  Sea.  The  word 
Indicates  an  uncultivated,  not  necessarily  sterile, 
region.  There  is  no  ground  for  the  surmise  that 
John  joined  the  Essines  or  received  his  education 
among  or  from  them.  Rather  the  reverse  is  im- 
plied, namely,  that  from  early  youth  his  educa- 
tion was  that  of  studying  and  meditating  in  soli- 
tude, and  his  only  teacher  God,  interpreted  to 
him  through  nature,  the  Bible,  and  the  direct  in- 
fluence of  the  Holy  Spirit. 


MILIATION  AND  THE   HEAVENLY  GLORY  OP  THE  INCAR- 
NATION.— The  first  preaching  op  the  GIospel. — Its 

BECEPTION  IN  HEAVEN  ;  UPON  EARTH. 

1,2.  Caesar  Augustus.  Emperor  of  Rome, 
and  immediate  successor  of  Julius  Caesar.  Ju- 
dea, though  not  at  this  time  a  province  of  Rome, 
was  tributary  to  her. — That  all  the  world 
should  be  taxed.  Rather,  that  a  census  of  the 
population  should  be  taken,  probably  as  a  pre- 
paration for  taxation.  By  all  the  world  is  meant 
not  merely  all  the  land  of  Judea,  a  meaning 
which  the  Greek  word  (olzonuivj;)  will  not  bear, 
but  the  whole  Roman  Empire.  A  general  survey 
of  the  Roman  Empire,  commenced  under  Julius 
Caesar,  had  been  completed  b.  c.  13 ;  it  was  fol- 
lowed by  Augustus  with  a  more  particular  survey. 


Ch.  2  : 1-20.    THE  BIRTH  OF  JESUS.    God  uses  all 

INSTRUMENTS   TO   PULFILL  HIS  WILL.— C.«SAR  UNCON- 
SCIOUSLY PREPARES  For    CHKIST. — The  EARTHLY  HU- 


COIN   OF   C^SAR  AUGUSTUS. 

After  his  death  there  was  found  written  by  his 
own  hand  a  statistical  account  of  the  Empire,  in- 
cluding the  tributary  kingdoms,  and  embracing 
the  number  of  the  citizens,  of  the  allies  under 
arms,  of  the  fleets,  and  of  the  tributes  and  taxes. 
The  enrollment  here  described  was  one  prepara- 
tory to  some  such  census  and  survey  of  the  Em- 
pire. —  And  this  taxing  was  first  made 
when  Cyrenius  was  governor  of  Syria. 
Cyrenius  or  Quirinius  was  governor  of  Syria  for 
a  period  of  5  years,  from  the  6th  to  the  11th  year 
after  Christ's  birth.  At  that  time  he  took  a  cen- 
sus of  the  Holy  Land  for  the  purpose  of  taxa- 
tion, referred  to  in  Acts  5  :  37,  and  described  in 
Josephus's  Antiq.  18  : 1.  He  was  sent  with  Co- 
ponius  partly  for  that  purpose.  This  fact  pre- 
sents a  chronological  diflBculty,  which  has  given 
rise  to  prolonged  discussions.  Skeptical  writers 
argue  from  it  the  untrustworthiness  of  Luke'8 


18 


LUKE. 


[Ch.  TI. 


3  And  all  went  to  be  taxed,  every  one  into  his  own 
city. 

4  And  Joseph  also  went  up  from  Galilee,  out  of  the 
city  of  Nazareth,  into  Judaea,  unto  the  city  of  David, 
which  is  called  Bethlehem,  (because  he  was  of  the 
house  and  lineage  of  David,) 


5  To  be  taxed  with  Mary  his  espoused  wife,  being 
great  with  child. 

6  And  so  it  was,  that,  while  they  were  there,  the  days 
were  accomplished  that  she  should  be  delivered. 

7  And  she"  brought  forth  her  firstborn  son,  and 
wrapped  him  in  swaddling  clothes,  and  laid  him  in  a 
manger  ;  because  there  was  no  room  for  them  in  the  inn. 


n  Matt.  1  :  25. 


narrative,  on  the  ground  that  he  puts  the  enroll- 
ment six  years  before  it  really  took  place.  And 
the  question  of  date  is  not  unimportant,  for,  ac- 
cording to  Luke,  this  enrollment  explains  how 
Christ,  though  of  GalUean  parentage,  was  bom 
in  Bethlehem,  while  Matthew  fixes  the  date  of 
the  birth  during  the  reign  of  King  Herod,  who 
died  before  the  enrollment  spoken  of  by  Jo- 
sephus.  The  principal  explanations  of  this  are 
as  follows:  (1.)  For  this  taxing  was  first  made, 
read  This  taxing  was  made  before  that  Cyrenius  was 
governor.  The  Greek  is  capable  of  this  transla- 
tion, and  the  same  phraseology  {nniutog  with 
gen.)  is  used  by  John  with  this  signification. 
The  Greek  student  will  do  well  to  compare 
John  I  :  15,  30 ;  15  :  18 ;  Luke  2  :  31.  (3.)  Some 
scholars  read,  This  taxing  was  first  completed  when, 
etc.,  but  this  translation  (of  the  verb  ylvouui) 
would  hardly  have  been  suggested  but  for  the 
purpose  of  escaping  the  chronological  difficulty. 
(3.)  Others  read,  This  taxing  itself  was  first  made 
when,  etc.;  this  supposes  that  the  account  dis- 
tinguishes between  the  enrollment  at  this  time 
and  the  taxing  afterwards  under  Cyrenius.  (4.) 
Wordsworth  suggests.  This  enrollment  became  the 
first  when,  etc.,  I.  e.,  after  the  more  famous  en- 
rollment six  years  later ;  this  was  designed  to  dis- 
tinguish it  as  the  first  enrollment,  an  improbable 
rendering.  (5. )  Dr.  Woolsey  {Smithes  Bib.  Diet., 
art.  Cyrenius)  argues  that  the  word  rendered 
governor,  is  one  of  a  more  general  import,  and  that 
Quirinius  may  have  occupied  some  special  oflice 
as  commissioner,  sent  on  for  the  very  purpose  of 
inaugurating  this  enrollment,  and  afterwards 
made  governor,  and  completing  it.  This  is  not 
improbable.  (6.)  Zumpt  has  shown  that  there  is 
Bome  reason  to  believe  that  Cyrenius  was  twice 
governor.  This  view  is  maintained  at  length  by 
Alford  and  approved  by  Schafl,  but  doubted  by 
Godet.  It  is  unnecessary  definitely  to  decide  be- 
tween these  various  explanations ;  it  is  certain 
that  Quirinius  was  active  in  an  official  capacity 
in  the  East  at  this  time  ;  there  is  nothing  in  his- 
tory inconsistent  with  the  probable  supposition 
that  the  enrollment  began  at  this  time,  the  first 
enrollment  ever  made  of  the  Jewish  population 
under  the  Koman  government ;  that  it  was  sus- 
pended owing  to  the  death  of  Herod  and  the  con- 
sequent political  changes  ;  that  it  was  again  in- 
augurated and  followed  by  taxation ;  and  that 
this  completion  of  it  gave  rise  to  the  insurrection 


under  Judas.  Whether  the  preliminary  enroll- 
ment here  was  under  Cyrenius  as  governor  or  as 
commissioner,  or  not  under  him  at  all,  is  a  matter 
of  secondary  importance. 

3-5.  And  all  went  to  be  enrolled.  The 
Roman  method  of  enrolling  would  have  taken 
the  names,  etc.,  at  the  place  of  residence.  But 
Judea  was  still  an  independent,  though  tributary 
kingdom ;  the  enrollment  was  therefore  taken 
according  to  Jewish  usage,  which  was  adapted 
to  the  ancient  division  of  tribes  and  families. 
The  Jewish  law  aimed  to  preserve  the  family, 
tribal,  and  local  attachments.  Mary  naturally 
accompanied  him,  for,  under  the  Roman  law, 
women  were  subject  to  a  capitation  tax.  The 
fact  that  she  accompanied  him  to  Bethlehem 
indicates  that  she  too  was  of  the  house  of  David. 

6, 7.  Wrapped  him  in  swaddling  clothes. 
"As  soon  as  a  babe  is  born  it  is  washed  in  salted 


SWADDLING  CLOTHES. 

water,  clothed,  and  swathed  in  a  long  bandage 
or  swaddling  cloth,  three  or  four  inches  wide 
and  about  ten  feet  long,  which  is  firmly  wound 
around  it  from  the  neck  downward,  including 
the  arms,  which  are  thus  pinioned  to  its  sides, 
so  that  it  can  neither  stir  hand  nor  foot.  This  is 
done  with  the  idea  of  keeping  the  tender  bones 
motionless  in  a  proper  position  until  they  ac- 
quire sufl&cient  strength  to  be  allowed  to  move 
about.  It  is,  moreover,  easier  for  the  mother 
to  carry  the  little  one  on  her  arm  or  slung  on 
her  back." — {Van  Lennep^s  Bible  Lands.)  The 
modem  and  ancient  Oriental  customs  are  the 
same.  The  accompanying  illustration  is  from 
an  original  sketch  by  A.  L.  Rawson. — And  laid 
him  in  a  manger,  because  there  was  no 
room  for  them  in  the  inn.  The  Eastern  inn 
was  ordinarily  a  caravanserai,  more  nearly  re- 
sembling a  Western  wagon  yard  than  a  modern 


Ch.  IL] 


LUKE. 


19 


tavern.  The  structure,  buflt 
of  wood,  sunburnt  brick,  or 
stone,  is  of  one  or  two  sto- 
ries, built  around  an  open 
square.  There  is  a  large  gate 
In  the  middle  of  one  of  the 
sides,  which  is  closed  at 
night.  Opposite  the  en- 
trance is  the  stable,  divided 
into  small  compartments. 
Drivers  sleep  here  to  take 
care  of  their  beasts ;  in  win- 
ter others  prefer  the  stable, 
on  account  of  the  warmth 
produced  by  the  presence  of 
the  animals.  Feeding  troughs 
or  mangers,  as  shown  in 
the  accompanying  illustration,  are  built  against 


AN    EASTERN   MANGER. 


AN  EASTERN    INN. 

the  wall.  In  the  inn  proper  are  rooms  for  the 
accommodation  of  guests.  The  yard  is  used  for 
loading  or  unloading  the  beasts.  In  this  in- 
stance, the  rooms  of  the  inn  being  all  preoccu- 
pied, Joseph  and  Mary  took  a  place  in  the  stable 
with  the  drivers. — In  a  nians:er.  I  see  no  ade- 
quate reason  for  not  accepting  this  literally. 
The  child  was  born,  and  the  manger  was  taken 
for  his  crib  in  lieu  of  a  cradle.  That  he  was  ex- 
posed in  the  open  court-yard  as  suggested  by 
Sc'i  cusner  {Smith's  Bib.  Bid,,  art.  Jilanger)  is  in- 
herently incredible ;  the  ordinary  interpretation 
agrees  with  the  customs  of  the  Orient.  An 
ancient  tradition  fixes  on  a  cave  as  the  stable  in 
which  Christ  was  bom,  and  the  spot  is  one  of 
the  "  holy  places  "  of  Palestine.  The  Church  of 
the  Nativity  marks  the  supposed  site.  There  is 
nothing  incredible  in  the  tradition,  for  caves 
were  used  to  house  both  men  and  beasts ;  but  it 
is  more  probable  that  the  stable  was  one  of  the 
ordinary  sort  connected  with  an  Eastern  inn. 
The  identical  manger  in  which  the  infant  Jesus 
was  laid  is  carefully  preserved  in  the  basilica  of 
St.  Maria  Maggiore  at  Rome,  and  there  displayed 
under  the  auspices  of  the  pope  every  Christmas 
day !  The  accompanying  illustration  is  from  a 
sketch  by  A.  L.  Rawson  of  a  manger  at  an  inn 
on  the  road  from  Ramleh  to  Jerusalem.  The 
women  are  carrying  water  and  provisions  into 
an  upper  chamber  for  the  supply  of  the  trav- 
elers, whose  animals  are  feeding  below. 

8,  9.  Shepherds  abiding  in  the  field, 
keeping  watch  over  their  flocks.  The 
season  of  the  year  is  unknown,  though  there  are 
indications  (see  a.  i :  5,  note")  that  it  was  either  July 
or  January.  The  sheep  of  Palestine  are  housed  at 
night  only  in  the  very  coldest  parts  of  winter, 
not  always  even  then.  The  shepherds  watch 
them  at  night,  sleeping  on  the  ground  or  on  beds 
made  of  branches  of  the  trees,  and  wrapped  in 
the  heavy  cloak  or  bumoose.  The  dangers  to 
be  guarded  against  are  robbers,  wolves,  and  sud- 
den storms.— An  angel  of  the  Lord.    Not  the 


20 


LUKE. 


[Ch.  II. 


8  And  there  were  in  the  same  country  shepherds 
abiding  in  the  field,  keeping  watch  over  tlieir  flock  by 
night. 

9  And,  lo,  the  angel  of  the  Lord  came  upon  them, 
and  the  glory  of  the  Lord  shone  round  about  them, 
and  they  were  sore  afraid. 

10  And  the  angel  said  unto  them.  Fear  not :  for,  be- 
hold, I  bring  you  good  tidings  of  great  joy,  which  shall 
be  to  all  people. 

11  For  unto  you"  is  bom  this  day,  in  the  city  of  Da- 
vid, a  Saviour,  which  is  Christ  the  Lord. 

12  And  this  shall  be  a  sign  unto  you  :  Ye  shall  find 
the  babe  wrapped  in  swaddling  clothes,  lying  in  a 
manger. 


13  And  suddenly  there  was  with  the  angel '"  a  multi- 
tude of  the  heavenly  host,  praising  God,  and  saying, 

14  Glory  to  God  m  the  highest,  and  on  earth  peace,^ 
good  will  toward  men. 

15  And  it  came  to  pass,  as  the  angels  were  gone 
away  from  them  into  heaven,  the  shepherds  said  one 
to  another,  Let  us  now  go  even  unto  Bethlehem  and 
see  this  thing  which  is  come  to  pass,  which  the  Lord 
hath  made  known  unto  us. 

16  And  they  came  with  haste,  and  found  Mary,  and 
Joseph,  and  the  babe  lying  in  a  manger. 

17  And  when  they  had  seen  it,  they  made  known 
abroad  the  saying  which  was  told  them  concerning 
this  child. 


V  Isa.  9  :  6 w  Pa.  103  :  20,  21 ;  1  Pet.  1:12 x  Isa.  57  :  19. 


angel,  which  signifies  a  definite  person,  and  gen- 
erally, as  I  believe,  the  Lord  Jesus  Christ. — 
Came  to  them.  Not  necessarily  nor  probably 
in  the  heavens.  More  probably  in  human  form, 
and  as  an  earthly  companion.  This  is  the  form 
in  which  most  angel  appearances  are  represented, 
both  in  the  O.  T.  and  the  N.  T.  (oen.  is :  2 ;  19 : 1, 2 ; 

Josh.  5  :  13  ;   Judges  6  :  11,  etc.  ;   Mark  16  :  6,  6;   Acts  27  :  23). — 

And  the  glory  of  the  Lord  shone  round 
about.  The  shechinah,  the  most  common 
manifestation  of  the  deity  to  Israel.  See  Matt. 
17  :  .5,  note. — Sore  afraid.  Literally,  Feared  a 
great  fear.  The  universal  consciousness  of  sin 
and  of  unfitness  for  the  eternal  world  makes  all 
mankind  afraid  of  any  unexpected  disclosure  of 
the  spiritual  world  or  revelation  of  the  nearness 
of  God. 

10-12.  Fear  not.  The  first  feeling  of  man 
at  the  approach  of  God  is  fear  (oen.  3 :  lo) ;  the 
message  of  the  Gospel  to  him  is.  Fear  not,  alike 
when  Christ  is  first  revealed  to  the  soul  as  a 
Saviour  born,  when  he  comes  to  him  with  succor 
in  his  sorrow  (Matt,  u :  26, 27),  and  when  he  seems 
to  have  departed  and  to  have  left  the  disciple 
alone  in  the  world  (Mark  le :  e) ;  alike  in  the  hour 
of  birth,  of  life-storm,  and  of  death. — I  bring 
to  you  glad  tidings  of  great  joy.  The 
Greek  verb  (^u^yyt/lijouai)  rendered  I  bring  glad 
tidings  is  the  one  from  which  our  word  evan- 
gelize is  derived.  This  angel  was  the  first  evan- 
gelist.— Which  shall  be  to  all  the  people. 
Notice  the  definite  article,  erroneously  omitted 
in  the  English  version.  The  people  of  Israel  is 
meant ;  at  least  the  message  would  be  so  under- 
stood by  the  shepherds.  A  message  to  aU  classes 
rather  than  to  all  nationalities  is  indicated.  Yet 
the  universality  of  the  Gospel  is  foreshadowed 
in  the  language  of  this  and  the  preceding  chap- 
ter (ver.  32;  ch.  1  :  79,  etc.). — FoF   UUtO  yOU    is  bom 

this  day.  Unto  you  indicates  the  object  of  his 
birth.  He  came  into  the  world,  not  to  do  his 
own  will,  but  the  will  of  his  Father  in  heaven, 
which  is  that  not  one  should  perish,  but  that  all 
should  have  eternal  life  (Ezek.  33  -.  n ;  2  Pet.  3 : 9). — 
In  the  city  of  David.  Bethlehem. — A  Sa- 
Tiour,  which  is  Christ  the  Lord.  A  /Saviour 


because  he  saves  his  people  from  their  sins  (Matt. 
1 :  21) ;  Christ,  i.  e.,  the  Anointed  One,  because 
anointed  by  the  Father  to  be  the  High-priest  for 
the  human  race  (Heb.  1 : 9 ;  10 :  11, 12) ;  the  Lord  be- 
cause creator  and  king  (Coi.  1  :  le-is).  This  word 
Lord  (y.vQiog)  is  used  continually  by  Luke  as  a 
designation  of  Jehovah  (ch.  1  : 6, 9,  n,  15,  le,  etc.) ; 
hence  Alford,  and  following  him  Lange,  Schaff, 
and  Wordsworth :  "  I  see  no  way  of  understand- 
ing this  Lord  {xvQiog),  but  as  corresponding  to 
the  Hebrew  Jehovah. " — And  this  shall  be  a 
sign  unto  you.  Not  only  should  they  find  the 
child  cradled  in  a  manger,  but  this  would  be  the 
sign  of  the  Messiahship.  The  depth  of  Christ's 
I  voluntary  humiliation  is  the  authentication  of 
i  his  divine  character  and  mission.  Comp.  1  Cor. 
1  :  22-25.  The  sign  that  he  is  king  is  the  fact 
that  he  is  born  in  a  stable. 

13, 14.  With  the  angel.  Though  not  neces- 
sarily in  immediate  proximity  to  him ;  the  angel 
may  have  appeared  on  earth  as  a  man  ;  the  host 
in  heaven,  luminous  and  as  angels. — Praising 
God.  The  incarnation  is  the  theme  of  heaven's 
praise  to  the  Most  High.  Comp.  Rev.,  ch.  5. — 
Glory  to  God  in  the  highest,  i.  e.,  in  the 
highest  heavens. — And  on  earth  peace.  Be- 
tween Jew  and  GentUe  (Ephes.  2 :  u) ;  between  man 
and  God  (scor.  5: 17-21).  But  this  is  the  consum- 
mation of  Christ's  kingdom,  not  the  means  by 
which  it  is  established.  See  Matt.  10  :  34-36 ; 
James  3  :  17. — Good  will  toward  men,  i.  e., 
good  will  from  God,  shown  to  man  in  the  Gos- 
pel (John  3 :  16).  This  "  good  wUl "  is  the  cause  of 
the  peace  which  Christ  confers  on  earth  and  the 
glory  which  he  inspires  in  heaven.  There  is, 
however,  a  question  whether  good  will  is  not  in 
the  genitive  {ivdoxiag  instead  of  ivdoxLa),  and 
governed  by  men,  in  which  case  the  clause  should 
be  read,  men  of  good  will.  This  reading  is  adopt- 
ed by  SchafE  (see  his  note  in  Lange  for  his  author- 
ities) and  Godet.  With  this  reading,  the  passage 
is  interpreted  by  some  scholars.  Glory  to  God  in^ 
the  highest  and  on  earth  ;  peace  among  men  of 
good  will ;  by  others,  Glorj'  to  God  in  the  high- 
est, peace  on  earth  among  luen  of  good  will,  i.  e., 
men  of  God's  good  pleasure,  men  chosen  by  him. 


Cm.  IL] 


LUKE. 


21 


i8  And  all  they  that  heard  it  wondered  at  those 
things  which  were  told  them  by  the  shepherds. 

19  But  Mary  kept  all  these  things,  and  pondered 
them  m  her  heart. 

20  And  the  shepherds  returned,  glorifying  and  prais- 
ing God  for  all  the  things  that  they  had  heard  and  seen, 
as  it  was  told  unto  them. 


21  And  when  eight  days  were  accomplished  y  for  the 
circumcising  of  the  child,  his  name  was  called  JESUS, 
which  was  so  named  of  the  angel  ^  before  he  was  con- 
ceived in  the  womb. 

22  And  when  "  the  days  of  her  purification,  according 
to  the  law  of  Moses,  were  accomplished,  they  brought 
him  to  Jerusalem,  to  present  him  to  the  Lord  ; 


y  Lev.  12:3 z  Ch.  1  :  31 ;  Matt.  1  :  21  ....  a  Lev.  12  :  2,  etc. 


But  in  the  uncertainty  of  textual  criticism,  the 
received  reading  appears  to  me  far  preferable. 

13-20.  Let  us  now  go  *  *  *  and  see 
this  thing.  They  believe  ;  their  belief  leads 
them  to  verify  the  message  by  seeking  for  the 
promised  sign.  To  go  and  see  is  always  the  cure 
for  doubt.  (Ps.  34  :  8;  John  1:46). — They  Came 
with  haste.  Observe  their  zeal.  There  is 
nothing  to  indicate  how  the  shepherds  found  the 
manger  from  among  all  the  mangers  in  Bethle- 
hem. Oosterzee  conjectures  that  it  was  their  own 
stable  ;  Olshausen  that  they  were  guided  by  di- 
vine influence.  But  the  fact  of  a  babe  born  in  a 
stable  would  be  noised  abroad  in  Bethlehem,  and 
it  could  not  be  difficult  to  find  the  holy  family 
without  supernatural  guidance. — They  made 
known  ahroad.  Not  merely  to  Joseph  and 
Mary ;  they  published  it  generally  as  they  had 
opportunity.  He  that  has  received  the  Gospel 
and  been  brought  to  his  Lord,  should  make 
known  the  news  to  others.  Contrast,  however, 
the  difEerence  in  the  reception  by  the  shepherds 
and  by  Mary ;  the  one  publishes,  the  other  medi- 
tates. Both  are  right ;  they  illustrate  different 
but  not  inconsistent  phases  of  experience.  Pon- 
dering and  publishing  are  both  the  Christian 
duties. — Kept  all  these  words,  not  things. 
Guarded  them  in  her  memory ;  an  effort  to  retain 
the  story  in  the  words  in  which  it  was  given  to  her 
is  indicated. — And  pondered  them.  Revolved 
them ;  comparing  them  with  one  another,  that 
she  might  comprehend  the  nature  of  the  career 
of  the  child  entrusted  to  her  keeping.  May  we 
not  fairly  assume  that  it  was  from  Mary  that  the 
account  of  the  angelic  appearances  in  this  and  the 
preceding  chapter,  to  Zacharias,  to  herself,  and 
to  the  shepherds,  was  derived.  "The  oftener 
we  read  the  19th  verse,  the  more  assured  we  feel 
that  Mary  was  the  first  and  real  author  of  V\q 
whole  narrative.  This  pure,  simple,  and  private 
history  was  composed  by  her,  and  preserved  for 
a  certain  time  in  an  oral  form,  until  some  on'^ 
committed  it  to  writing,  whose  work  fell  into  the 
hands  of  Luke,  and  was  reproduced  by  him  in 
Greek." — (Oodet.)  This  opinion  is  confirmed  by 
the  Aramaic  or  Hebrew  character,  which  all 
scholars  agree  is  bom  by  the  narrative,  which 
bears  indubitable  indications  of  having  been 
originally  composed  in  Hebrew  and  translated 
into  Greek. 

The  Angel's  Message. — The  angel,  who  is 
the  first  Evangelist,  affords  the  first  illustration 


of  Gospel  preaching.  His  message  is  (1)  Good 
news.  Christianity  is  not  a  mere  re-enactment  of 
the  moral  law,  either  of  the  O.  T.  or  of  the  hu- 
man conscience,  but  news  of  salvation  to  those 
that  have  broken  that  law  and  are  under  its 
penalty.  (2.)  Of  great  joy.  Neither  conviction  of 
sin  nor  admonition  of  punishment  are  the  Gospel, 
for  these  are  not  messages  of  great  joy  ;  they  are 
the  groundwork  of  preparation  for  the  Gospel. 
The  message  of  salvation  to  an  elect  few  is  not 
the  Gospel,  for  it  is  the  message  of  anguish  to 
many  and  of  joy  to  none,  since  none  are  as- 
sured that  it  is  for  them.  Nothing  is  Gos- 
pel that  is  not  joy-producing  in  those  that  re- 
ceive it.  (3.)  To  all  people ;  all  nations,  all  ages, 
all  classes  in  society  ;  this,  though  not  neces- 
sarily involved  in  the  language  of  the  angel  here, 
is  implied  in  that  of  this  and  the  preceding 
chapter.  See  note  on  ver.  10.  (4.)  The  cause  of 
tJiis  joy ;  the  advent  of  one  who  is  a  Saviour, 
saving  his  people  from  their  sins,  the  High- 
priest  of  whom  all  previous  high-priests  were 
types,  and  the  incarnation  of  the  unseen  Je- 
hovah, Lord  as  well  as  Christ.  (5.)  The  attesta- 
tion of  his  divinity ;  the  humiliation  of  his  love, 
witnessed  by  this  that  he  is  cradled  in  a  manger. 
The  angel's  song  affords  an  illustration  of  the  ef- 
fect of  the  Gospel  in  heaven  and  on  earth.  An 
inspiration  of  glory  in  heaven ;  a  source  of 
peace  on  earth,  because  a  testimony  of  God's 
good-will  to  sinners.  The  shepherd's  course  af- 
fords an  illustration  of  how  the  Gospel  should  be 
received ;  with  faith,  with  obedience,  with  an 
echo  of  the  glad  tidings  to  others  who  have  not 
heard  it. 

Ch.  2  :  21-52.  THE  CONSKCRATTON  AND  CHILDHOOD 
OF  JESUS.  Cheist  is  pttbliclt  consecrated  to  God 
IN  HIS  INFANCY. — The  Christian's  expectation  of 
DEATH. — Christ  revealed  from  the  beginning  as  a 
Saviour  of  all  men.— He  brings  a  bword  as  well 

AS  peace. — A  WOMAN  HAILS  THE  ADVENT  OF  THE  DE- 
LIVERER OF  WOMEN.— She  becomes  a  preacher  op 
REDEMPTION.— Christ  a  pattern  of  childhood  :  the 

THEME  OF    HIS  STUDY    IS   HIS  FATHER'S  WORK;  HE  13 

subject  to  ms  earthly  parents;  his  three-fold 

GROWTH. 

The  incidents  recorded  in  the  rest  of  this  chap- 
ter are  peculiar  to  Luke,  who  alone  gives  any 
account  of  Christ's  childhood.  The  legends  in 
the  apocryphal  Gospels  are  wholly  untrust- 
worthy, and  in  striking  contrast  with  the  sim- 
plicity of  the  Gospel  narrative. 


22 


LUKE. 


[Ch,II. 


23  (As  it  is  written  in  the  law  of  the  Lord,  Every ''  male 
that  openeth  the  womb  shall  be  called  holy  to  the  Lord  ;) 

24  And  to  offer  a  sacrifice  according  to  that  which  is 
said  in  the  law  of  the  Lord,  A  pair  of  turtle  doves,  or 
two  young  pigeons. 

25  And,  behold,  there  was  a  man  in  Jerusalem, 
whose  name  was  Simeon  ;  and  the  same  man  was  just 
and  '^  devout,  waiting  for  the  consolation  ••  of  Israel : 
and  the  Holy  Ghost  was  upon  him. 

26  And  it  was  revealed  unto  him  by  the  Holy  Ghost, 
that  he  should  not  see  "  death  before  he  had  seen  the 
Lord's  Christ 


27  And  he  came  by  the  Spirit  into  the  temple :  and 
when  the  parents  brought  in  the  child  Jesus,  to  do  for 
him  after  the  custom  ot  the  law, 

28  Then  took  he  him  up  in  his  arms,  and  blessed 
God,  and  said, 

29  Lord,  now'  lettest  thou  thy  servant  depart  in 
peace, s  according  to  thy  word : 

30  For  mine  eyes  have  seen  ^  thy  salvation, 

31  Wliich  thou  hast  prepared  before  the  face  of  all 
people  ; 

32  A  light  to  lighten  the'  Gentiles,  and  the  glory 
of  thj'  people  Israel. 


bExod.  13  :12;   22:  29 c 


verse  38;  Mark  16  :  43. . . .d  Isa.  40  :  1.  ...e  Pa.  89  :48  ;  Heb.  11  :    . . .  .f  Gen.46  :  30.  ...g  t8a.57  :  2  ;  Rev.  14  :  13. 
h  ch.  3  :  6 ;  Isa.  62  :  10  ;  Acts  4  :  12. . .  .i  Isa.  42  :  6  ;  49  :  6  ;  60  :  3  j  Acts  13  :  47,  48. 


21.  On  the  customs  connected  with  circum- 
cision, see  ch.  1  :  59,  note.  That  Christ  sub- 
mitted to  circumcision  affords  no  warrant  for 
the  perpetuation  of  that  ordinance,  nor  for  the 
substitution  of  another,  as  baptism,  in  its  stead. 
For  he  was  made  subject  to  the  law,  that  he 
might  redeem  those  from  their  subjection  who 
are  by  nature  under  the  law  (cai.  4:5).  I  find  no 
warrant  in  the  N.  T.  for  the  supposed  apostolic 
substitution  of  baptism  for  circumcision.  But 
Christ's  example  here  does  seem  to  sanction  the 
custom  of  publicly  consecrating  our  children  in 
infancy  to  God,  and  of  receiving  them  publicly 
into  convenant  relations  with  God  and  the 
church. 

22-24.  And  when  the  days  of  her  purifi- 
cation *  *  *  were  accomplished.  The 
Levitical  law  (Lev.  ch.  12)  provided  that  for  a 
month  after  the  circumcision  of  a  child — or  for  a 
fortnight,  in  case  the  babe  was  a  girl— the 
mother  was  to  be  regarded  as  unclean.  At  the 
end  of  that  time  she  was  to  present  an  offering 
to  the  Lord  ;  a  lamb  for  a  burnt-offering  (i.  e.,  an 
offering  of  self-consecration),  and  a  pigeon  for  a 
sin-offering  (an  atonement).  If  the  parties  were 
too  poor  to  provide  a  lamb,  a  turtle-dove  or 
pigeon  might  be  substituted.  The  dove-cot  was 
a  common  appendage  of  the  dwellings  of  even 
the  poor,  and  he  who  was  too  poor  to  have  a 
dove-cot  of  his  own  might  go  to  the  rocky  side  of 
a  ravine  and  take  as  many  young  as  he  pleased 
from  the  numerous  nests  of  the  wUd  doves  in 
the  clefts  (jer.  43 :  28).  In  Mary's  case,  a  dove  or 
pigeon  appears,  from  the  language  of  ver.  24,  to 
have  been  substituted  for  the  lamb;  an  uidi- 
cation  of  their  poverty.  The  "churching  of 
women,"  a  season  of  thanksgiving  for  the  birth, 
which  is  maintained  in  the  Roman  Catholic  and 
Episcopal  churches,  and  is  of  very  early  origin, 
is  probably  derived  from  this  O.  T.  provision.— 
To  present  him  to  the  Lord.  The  original 
law  prescribed  that  the  first-born  male  in  every 
family  should  be  consecrated  to  God,  as  a  priest 

(Exod.  13  :  12  ;    22  :  29  ;    Numb.  8  :  17)  ;   then   the   LcvitcS 

were  substituted  for  the  first-born,  but  as  they 
were  less  in  number,  provision  was  made  for  re- 
deeming the  surplus  (Numb.  3 :  4i-6i) ;  but  subse- 


quently all  the  first-born  were  required  to  be 
presented  and  redeemed  from  the  priestly  ser- 
vice by  an  offering  of  five  shekels  (Numb,  is :  le,  le). 
It  was  in  accordance  with  this  law  that  Jesus  was 
now  presented  to  be  redeemed  in  the  Temple. 
This  redemption  of  the  first-born  is  done  away 
with  in  Christ,  since  in  his  kingdom  we  are  all 
called  to  be  priests  unto  God,  made  so  by  and  in 

Christ  (l  Pet.  2:9;    Rev.  5  :  lo). 

25-32.  Whose  name  was  Simeon.  Pos- 
sibly the  well-known  person  of  that  name,  the 
father  of  Gamaliel.  But  of  this  there  is  no  other 
evidence  than  the  name,  which  is  a  common  one. 
— Just  and  devout.  Just  in  his  dealings  with 
his  fellow-men ;  pious  in  his  feelings  toward  God 
and  in  his  observance  of  the  ceremonial  law,  the 
two  elements  recognized  in  Micah  6:8,  as  all 
that  the  Lord  requires  for  the  perfection  of 
character.  Comp.  Christ's  language  in  Matt. 
22  :  37-40. — Waiting  for  the  consolation  of 
Israel.  The  Messiah.  Comp.  Acts  28  :  20.  The 
phrase  is  a  common  one  in  Rabbinical  literature, 
and  was  used  as  a  form  of  adjuration  :  "So  let 
me  see  the  consolation  of  Israel,  if  I  d^dnot  see," 
etc.  The  whole  nation  was  in  a  sense  expecting 
the  advent  of  the  Messiah,  but  not  as  Simeon,  in 
the  maintenance  of  justice,  loving-kindness,  and 
devout  trust  in  God.  The  object  of  John's 
preaching  was  to  prepare  for  Christ's  coming, 
by  bringing  the  people  to  ways  of  justice  and 
thoughts  of  piety  (ch.  3:  i-i8). — And  the  Holy 
Ghost  was  upon  him.  An  evidence  that  the 
Holy  Ghost  was  not  first  given  at  Pentecost  and 
after  the  death  and  resurrection  qf  Jesus.  See 
Acts  2  :  4,  note.— And  he  came  bf  the  Spirit. 
Led  by  the  Divine  Spirit. — Lettest  thou  thy 
servant  depart  in  peace.  Literally,  Let  free 
thy  servant.  He  speaks  as  one  to  whom  this  life 
is  one  of  toil  and  bondage,  and  the  other  one  of 
rest  and  liberty  ;  and  he  waits  for  the  day  of  his 
emancipation— the  true  ideal  of  the  aged  Chris- 
tian's anticipation  of  death. — According  to  the 
word.  The  promise  made  to  him  by  the  Spirit 
of  God,  that  he  should  see  the  Messiah  before 
his  death  (ver.  26).— Before  the  face  of  all 
peoples.  The  original  is  plural  (rtov  ;iawi),  not, 
as  in  our  English  version,  singular.    The   con- 


Ch.  IL] 


LUKE. 


23 


33  And  Joseph  and  his  mother  marvelled  at  those 
thmgs  which  were  spoken  ot  him. 

34  And  Simeon  blessed  them,  and  said  unto  Mary  his 
mother.  Behold,  this  child  is  set  for  the  fall  J  and  nsing 
again  ot  many  in  Israel ;  and  for  a  sign  which  shall  be 
spoken ''  against ; 

35  (Yea,  a  sword'  shall  pierce  through  thy  own  soul 


also,)  that"  the  thoughts  of  many  hearts  may  be  re- 
vealed. 

36  And  there  was  one  Anna,  a  prophetess,  the  daugh- 
ter of  Phanuel,  of  the  tribe  ot  Aser  ;  she  was  of  a  great 
age,  and  had  hved  with  an  husband  seven  years  from 
her  virginity ; 

37  And  she  was  a  widow  of  about  fourscore  and  four 


j  Isa.  8  :  14 ;  Rom.  9  :  32,  33 ;  1  Cor.  1  :  23,  24 ;  2  Cor.  2:16;  1  Pet.  2  :  7,  8. 

I  Cor.  11  :  19. 


..k  Acts  28  :  22.... 1  John  19  :  25. 


Judges  5  :  15,  16; 


cep^jon  of  the  Gospel  as  a  provision,  not  for  the 
Jewisli  nation  only,  but  for  the  whole  world, 
is  evidently  not  a  later  idea,  developed  by  Paul. 
It  belongs  to  and  is  seen  in  the  germs  and  buds 
of  Christian  truth. — A  light  to  lighten  the 
Gentiles.  See  Isaiah  49  :  0;  Matt,  -t  :  10. — 
The  glory  of  thy  people,  Israel.  We  ought 
not  to  forget  that  Christ  is,  according  to  the 
Scripture,  the  glory  of  Israel ;  that  to  the  Jew- 
ish nation,  his  peculiar  people,  God  granted  the 
birth  of  the  world's  Saviour ;  and  that  to  it  we 
owe  our  Light.  A  superficial  view  covers  the 
Jews  ^\ith  odium  because  of  their  crucifixion  of 
their  Lord  ;  a  prof ounder  view  recognizes  in  him 
the  glory  of  Israel. 

33-35.  And  Joseph  and  his  mother. 
The  best  MSS.  read,  His  father  and  his  mothet- ; 
and  this  is  the  reading  sustained  by  ALford,  Tis- 
chendoif,  Tregelles,  and  Schaff.  The  latter  in- 
terprets it,  "  The  word  is  of  course  to  be  taken, 
not  in  the  physical,  but  in  the  legal  and  popu- 
lar sense."  See  note  on  ver.  48. — Is  set.  Ap- 
pointed by  God.  The  N.  T.  throughout  recog- 
nizes Christ  as  fulfilling  the  Father's  will,  doing 
the  Father's  business,  sent  by  the  Father's  ap- 
pointment ;  a  significant  fact,  and  one  not  to  be 
ignored  in  any  attempt  to  settle  definitely  the 
problem  of  his  life,  character,  and  work.  See 
ver.  49  ;  John  15  :  10 ;  17  :  18  ;  Heb.  1  :  9 ;  2  :  9, 
etc. — For  the  fall  and  rising  again  of  many 
in  Israel.  Not  for  the  humiliation,  because  of 
sin,  and  the  exaltation,  because  of  righteousness. 
Such  humiliation  before  God  is  not  a  fall,  but  a 
rising.  The  word  rendered  fall  (jtriHai:)  is 
downfall,  overthrow,  as  in  Matt.  7  :  37.  Christ 
brought  downfall  to  the  hopes  of  those  who  ex- 
pected a  temporal  prince  and  a  political  mil- 
lennium, and  ruin  to  those  whose  desire  for  the 
kingdom  of  God  was  really  a  personal  ambition 
for  place  and  power  in  it,  as  the  Pharisees,  and 
notably  Judas  Iscariot  among  his  own  disciples. 
He  brought  rising  again  to  those  who  were  will- 
ing that  God  should  overthrow  their  plans  and 
ambitions,  and  accepted  from  him  the  grander 
gift  of  a  universal  kingdom,  prepared  for  all 
peoples..  Both  the  fall  and  the  rising  are  illus- 
trated by  the  experience  of  the  disciples  who, 
after  the  resurrection,  met  Christ  on  the  road  to 
Emmaus  {u-ike  n  -.  21, 31, 35). — For  a  sign  which 
shall  be  spoken  against.  Because  disap- 
pointing aU  hope  of  political  preferment  and 


national  exaltation.  See  John  8  :  48 ;  1  Cor. 
1  :  2r3,  23. —Yea,  a  sword  shall  pierce 
through  thine  own  soul  also.  Not,  as 
Lightfoot,  a  prediction  of  Mary's  martyrdom; 
nor  as  Schaff  and  Wordsworth,  a  reference  to 
her  agony  on  beholding  the  crucifixion  of  her 
son ;  nor  as  Alford,  a  foretelling  that  she  also 
must  know  the  agony  of  sorrow  for  sm ;  but,  as 
the  connection  implies,  a  declaration  that  she 
must  know,  with  others,  a  rising  and  falling. 
Her  hopes  for  the  emancipation  of  the  nation,  the 
reformation  of  the  people,  the  immediate  glorifi- 
cation of  God  through  the  Son  given  unto  her, 
are  destined  to  be  overthrown  ;  she  will  hear  his 
unambiguous  prophecy  of  the  destruction  of  the 
temple  and  the  holy  city,  will  see  him  rejected, 
scorned,  crucified,  will  see  the  nation  given  over 
to  increasing  anarchy  and  corruption  and  the 
wrath  of  God,  and  will  rise  from  her  desolation 
in  the  destruction  of  all  her  anticipations  only 
when,  in  answer  to  the  days  of  prolonged  prayer 
(Acts  1  :  u)  the  Spirit  is  poured  out  upon  the 
church,  and  she,  with  others,  begins  to  see  the 
length  and  breadth  of  the  kingdom  that  knows 
no  end. — That  the  thoughts  of  many  hearts 
may  be  revealed.  The  object  and  result  of 
this  dispensation  ;  that  the  worldliness,  the  sel- 
fishness, the  personal  ambition  of  the  Jewish  as- 
pirations and  ambitious  may  be  discovered  to 
themselves  and  to  the  world  ;  and  thehollowuess 
of  what  passed  for  piety,  but  was  not,  since  it 
only  covered  the  spirit  of  trust  in  and  consecra- 
tion to  self.  The  whole  prophecy,  then,  may  be 
thus  paraphrased :  Behold  this  child  is  ap- 
pointed by  God  to  overthrow  the  hopes  of  many, 
by  disappointing  their  expectations  of  a  tem- 
poral kingdom ;  and  to  give  them  resurrection 
again  by  opening  before  them  the  vision  of  a 
more  glorious,  a  si^iritual  kingdom  ;  he  will  be  a 
sign  not  universally  welcomed  and  accepted,  but 
despised  and  rejected  of  men  ;  you  yourself  shall 
know  the  agony  of  withered  hopes  and  a  bitter 
disappointment ;  and  thus  by  their  disappoint- 
ment in  a  suffering  Messiah,  by  their  rejection  of 
a  Messiah  that  brings  them  no  political  prefer- 
ment, the  selfi.shness  of  what  passes  for  pious 
thoughts  and  expectations  will  be  revealed. 

36-38.  There  Avas  one  Anna,  a  prophet- 
ess. Recognized  among  the  people  as  speaking 
bv  the  Spirit  of  God.  Religious  teaching  was  not 
confined  to  the  male  sex  either  under  the  O.  T. 


24 


LUKE. 


[Ch.  II. 


years,  which  departed  not  from  the  temple,  but  served 
God  with  tastings  and  prayers "  night  and  day. 

38  And  she,  coming  in  at  that  instant,  gave  thanks 
likewise  unto  the  Lord,  and  spake  ot  him  to  all  them 
that"  looked  for  redemption  in  Jerusalem. 

39  And  when  they  had  performed  all  things  accord- 
ing to  the  law  of  the  Lord,  they  returned  into  Galilee, 
to  their  own  city  Nazareth. 

40  And  the  child  grew,  and  waxed  strong  in  spirit, 
filled  P  with  wisdom  ;  and  the  grace  of  God  was  upon 
him. 

41  Now  his  parents  went  to  Jerusalem  every  1  year 
at  the  feast  of  the  passover. 

42  And  when  he  was  twelve  years  old,  they  went  up 
to  Jerusalem,  after  the  custom  of  the  feast. 


43  And  when  they  had  fulfilled  the  days,  as  they  re- 
turned, the  child  Jesus  tarried  behind  in  Jerusalem  ; 
and  Joseph  and  his  mother  knew  not  0/ zt. 

44  But  they,  supposing  him  to  have  been  in  the  com- 
pany, went  a  day's  journey  ;  and  they  sought  him 
among  tkeir  kinsfolk  and  acquaintance. 

45  And  when  they  found  him  not,  they  turned  back 
again  to  Jerusalem,  seeking  him. 

46  And  it  came  to  pass,  that  after  three  days  they 
found  him  in  the  temple,  sitting  in  the  midst  of  the  doc- 
tors, both  hearing  them,  and  asking  them  questions. 

47  And  all  that  heard  him  were  astonished  at  his 
understanding'  and  answers. 

48  And  when  they  saw  him,  they  were  amazed^  and 
his  mother  said  unto  him,  Son,  why  hast  thou  thus 


n  Acts  26  :  7  ;    1  Tim.  6:5 o  verse  95. 


.  .q  Exod.  ■:•■! ;  15  ;  Deut.  16  : 1 . . .  .r  ch.  4  :  22,  32  ;  Ps.  119  :  99  ; 
John  7  :  15,46. 


or  under  the  N.  T.  dispensation,  though,  from  the 
nature  of  woman's  general  occupation  and  du- 
ties, the  cases  in  which  she  became  a  recognized 
public  teacher  of  religious  truth  were  rare.  See 
2  Kings  2;3  :  li ;  Acts  IS  :  26.— A  widow  of 
about  four  score  and  four  years.  Or,  until 
four  score  and  four ;  this  is  the  better  reading. 
The  implication  is,  not  that  she  had  been  a  widow 
eighty-eight  years,  which  would  make  her  a  cen- 
tenarian, but  that  eighty-eight  was  her  present 
age. — Which  departed  not  from  the  tem- 
ple. Exod.  38  ;  8,  and  1  Sam.  2  :  22,  indicates 
that  women  were  employed  in  some  cases  about 
the  temple ;  but  whether  this  was  of  a  strictly 
religious  character  or  consisted  in  certain  subor- 
dinate services,  such  as  washing,  repairing  of  the 
temple  fabrics,  etc.,  is  not  known.  There  were 
chambers  connected  with  the  temple,  for  the 
priests.  One  of  these  may  have  been  assigned  by 
them  to  Anna,  as  a  special  mark  of  honor  to  a 
recognized  prophetess. — Gave  thanks  to  the 
Lord.  For  the  gift  of  the  Messiah. — And 
spake  of  him.  Not  merely  then.  The  verb  is 
in  the  imperfect  tense,  and  implies  a  continued 
habit.  From  this  time  she  was  accustomed  to 
speak  of  him  to  those  who  were  looking  for  the 
fulfillment  of  the  divine  prophecy  of  the  redemp- 
tion of  Israel. 

39,  40.  On  the  growth  of  Jesus,  see  on  ver. 
52.  Before  this  return  to  Nazareth  occurred  the 
visit  of  the  Magi  and  the  flight  into  Egyjjt,  re- 
corded only  by  Matthew.  It  is  omitted  by  Luke, 
possibly  becatise  recorded  by  Matthew,  possibly 
because  he  was  ignorant  of  it.  If  this  was  the 
case,  however,  he  could  hardly  have  derived  any 
of  his  information  directly  from  Mary. 

41,  42.  Now  his  parents  Avent  every 
year.  According  to  the  requirements  of  Exod. 
23  :  14-17.  The  letter  of  the  law  there  applies 
only  to  males  ;  but  according  to  the  school  of 
Hillel  women  were  required  to  go  once  a  year  to 
the  Passover. — When  he  was  twelve  years 
old.  A  critical  age  for  a  Jewish  boy.  At  twelve, 
according  to  the  Jewish  legends,  Moses  left  the 
house  of  Pharaoh's  daughter ;  Samuel  heard  the 


voice  of  God  ;  Solomon  judged  between  the  con- 
tending women ;  Josiah  dreamed  of  his  great 
reformation.  He  was  now  required  to  begin 
learniag  a  trade,  to  wear  his  phylacteries,  to  re- 
ceive the  title  of  "son  of  the  law,"  and  first  in- 
curred legal  obligations.  This  was  probably  the 
first  visit  of  Jesus  to  Jerusalem. 

43-45.  There  is  nothing  incredible  or  even  ex- 
traordinary in  the  fact  that  they  did  not  miss  the 
boy  till  the  end  of  the  first  day's  journey.  The 
Galilean  pilgrims  would  travel  together  iu  a 
caravan,  including  a  large  number.  In  such  pil- 
grim bands  the  women  and  elderly  men  are 
mounted ;  the  younger  men  walk ;  drums  and 
timbrels  enliven  the  march  ;  the  caravan  stops  at 
eveiy  spring  or  well ;  dates,  melons,  cucumbers 
are  passed  around  to  refresh  the  pilgrims ;  the 
occasion  is  one  of  innocent  mirth  and  festivity  ; 
the  children  walk  and  play  by  the  side  of  their 
parents,  and  wander  from  one  group  to  another, 
often  getting  a  ride,  w^hen  wearied,  on  some  camel 
or  mule  less  heavily  loaded  than  the  rest.  Thus 
the  supposition  that  Jesus  was  in  another  jiart 
of  the  great  caravan  was  a  natural  one. 

46,  47.  After  three  days.  They  had  only 
come  one  day's  journey  from  Jerusalem;  they 
must  therefore  have  prolonged  their  search  for 
some  time  before  going  to  the  temple.  See  on 
ver.  49. — Of  the  doctors.  The  rabbis  of  the 
law.  The  great  theological  schools  of  Jerusa- 
lem were  in  connection  with  the  Temple.  Such 
an  one  was  that  in  which  Saul  of  Tarsus  ^^•as 
educated.  (Acts  22  :  :■,)— Asking  them  ques- 
tions. "  It  was  the  custom  in  the  Jewish 
schools  for  the  scholars  to  ask  questions  of  their 
teachers ;  and  a  great  part  of  the  rabbinical 
books  consists  of  the  answers  of  the  rabbis  to 
such  questions."— (.4?/ow7.)  The  traditional  ac- 
count which  represents  Jesus  as  teacJiing  the  rab- 
bis is  neither  consistent  with  the  narrative  nor 
with  Jewish  sentiment,  which  was  utterly  averse 
to  all  aspect  of  forwardness  in  childhood,  nor 
with  the  spirit  of  Jesus,  which  was  one  of  humil- 
ity, not  of  arrogance  or  self-assertion.  Yet,  re- 
calling his  questioning  of  the  doctors  in  the  tem- 


I 


Oh.  II.] 


LUKE. 


35 


dealt  with  us  ?  behold,  thy  father  and  I  have  sought 
thee  sorrowing. 

49  And  he  said  unto  them,  How  is  it  that  ye  sought  me  ? 
wist  ye  not  that  I  must  be  about '  my  Father's  business  ? 

50  And  they  understood  not  the  saying  which  he 
spake  unto  them. 


51  And  he  went  down  with  them,  and  came  to  Naza- 
reth, and  was  subject  unto  them  :  but  his  mother  kept ' 
all  these  sayings  in  her  heart. 

52  And  Jesus  increased"  in  wisdom  and  stature,  and 
in  favour  with  God  and  man. 


B  John  5  :  n  ;  9  :  4 . . . .  t  verse  19  ;  Dan.  7  ; 


.  u  verse  40 ;  1  Sam.  2  :  26. 


pie  years  later  (Matt.  chs.  21, 22),  and  remembering 
that  "the  child  is  father  to  the  man,"  we  may 
well  believe  that  the  spirituality  of  his  questions 
made  them  in  fact,  though  not  in  form,  a  true 
instruction.  Even  at  twelve,  his  was  not  a  mind 
to  be  content  with  the  literalism  and  superficial- 
ity of  Rabbinical  interpretations  of  Scripture. 
It  was  the  depth  of  spiritual  insight,  indicated 
by  his  questions,  that  astonished  them.  It  is  in- 
dicative of  his  childhood  character  that  the  cen- 
tral object  of  interest  in  the  Temple  was  not  its 
architectural  magnificence,  its  music,  and  its 
ritual,  but  its  schools,  where  he  might  study 
more  deeply  than  in  the  synagogical  schools  of 
Nazareth  the  truths  concerning  the  kingdom  and 
the  word  of  God. 

48,  49.  Son,  why  hast  thou  thus  dealt 
with  us  ?  A  gentle  reproach.  The  mother 
now,  as  later,  did  not  comprehend  her  son. 
(Mark  3 :  21, 31 ;  John  2 : 4). — Thy  father  and  I  havB 
sought  thee  sorrowing.  An  indication  of  the 
historical  fidelity  of  the  narrative.  A  mythical 
writer  would  not  have  suffered  Mary  to  speak  of 
Joseph  as  the  father  of  Jesus.  Yet  this  would 
have  been  her  language.  For  though  not  his 
true  father,  he  stood  in  the  place  of  one,  and 
would  naturally  have  assumed  the  title,  as 
usually  does  the  step-father,  and  not  infre- 
qiaently  the  guardian.  But  Christ's  reply  turns 
his  mother's  thoughts  from  the  seeming  to  the 
real  father.  To  him  Joseph  is  not  father. — 
How  is  it  that  ye  seek  me  ?  Wist  ye  not 
that  in  the  affairs  of  my  father  I  must 
needs  be  ?  Not,  Engaged  in  doing  my  father'' s 
business  ;  but  Engaged  concernhig  and  interested  in 
it.  That  which,  as  a  child,  Jesus  had  to  do  with 
his  father's  business,  was  to  be  engaged  in  study- 
ing it.  That  which  surprises  him — for  his  ques- 
tion indicates  surprise — is  not  that  they  should 
have  sought  him,  but  that  they  should  have 
spent  three  days  in  an  anxious  search  along  the 
road  and  in  Jerusalem,  and  not  instantly  and  in- 
tuitively known  where  to  find  him,  namely, 
studying  the  truths  concerning  his  Father  and 
his  Father's  work.  This  very  surprise  of  Jesus 
indicates  not  only  that  he  was  conscious  of  his 
supernatural  birth,  but  also  that  he  assumed  that 
his  mother  and  father  knew  that  he  was  aware  of 
it. 

50,  .51.  They  understood  not  that  say- 
ing. Not  that  it  was  meaningless  to  them ;  but 
they    did  not    fully  comprehend    its  meaning. 


Nothing  but  his  life,  and  death,  and  resurrection 
could  fully  interpret  either  the  spirit  of  self-con- 
secration, implied  in  these  words,  or  what  was 
that  business  to  which  he  must  needs  devote 
himself.  Do  any  of  us  fuUy  understand  what  it 
is  to  be  about  the  Father's  business  ?  What  this 
implied  in  Christ?  What  it  implies  for  us?— 
Was  subject  unto  them.  Learning  the  car- 
penter's trade  and  working  at  the  carpenter's 
bench  (Mark  6  :  3).  In  this  willing  subjection  of 
Christ,  despite  his  real  superiority  to  his  peasant 
guardians,  and  in  this  cheerful  abandonment  of 
the  congenial  life  of  a  student  for  the  uncon- 
genial work  of  an  artisan,  is  a  lesson  to  the  chil- 
dren of  our  day,  who  find  it  difficult  to  yield,  in 
their  fancied  superiority,  to  the  wisdom  of  their 
parents.  This  was  a  part,  not  the  least  part,  of 
his  chosen  humiliation  (oai.  4:4;  phu.  2 : 1). — Kept 
all  these  sayings  in  her  heart.  Treasured 
them  up  and  pondered  them ;  a  hint  of  the 
source  whence  Luke  derived  them,  if  not  di- 
rectly, at  least  through  other  hands.  See  on  ver. 
19.  Joseph  is  not  again  in  the  Gospels.  It  is 
generally  believed,  from  this  circumstance,  that 
he  died  before  Christ's  public  ministry  began. 

52.  And  Jesus  increased  in  wisdom  and 
in  stature,  and  in  favor  with  God  and 
man.  This  declaration  is  not  to  be  modified 
to  suit  any  preconceived  theological  theories 
concerning  the  person  of  Christ.  He  experi- 
enced a  fourfold  growth — in  stature  or  age,  the 
Greek  word  {iilty.iu)  is  capable  of  either  transla- 
tion, in  wisdom,  in  divine  approval,  and  in  popu- 
lar favor.  There  is  no  difiiculty  in  understand- 
ing the  growth  in  stature  and  in  popular  favor  ; 
little  in  comprehending  the  growth  of  wisdom — 
for  it  was  one  of  the  elements  in  the  infinite  con- 
descension of  the  Son  of  God,  that  he  laid  aside 
his  knowledge  and  entered  into  all  the'conditions 
of  mankind,  including  necessary  growth.  But 
how  should  he,  who  shared  the  divine  glory  with 
the  Father  before  the  creation  of  the  world  (John 
17 : 5),  grow  in  divine  favor  ?  On  the  ordinary  in- 
terpretation of  the  doctrine  of  the  incarnation 
this  is  inexplicable  to  me  ;  it  is  equally  so  on  the 
Swedenborgian  view,  that  Christ  was  the  divine 
soul  in  a  human  body,  and  subject  to  human  con- 
ditions. It  is  comprehensible  on  the  theory 
that  Christ  was  divine  because  wholly  and  en- 
tirely subject  to  the  influence  of  the  indwelling 
Spirit  of  God,  his  Son,  as  we  are  his  sons, 
though  with  a  perfection  of  allegiance  and  sub- 


26 


LUKE. 


[Ch.  III. 


N 


CHAPTER    III. 

OW  in  the  fifteenth  year  of  the  reign  of  Tiberius 
Csesar,  Pontius  Pilate  being  governor  of  Judaea, 


and  Herod  being  tetrarch  of  Galilee,  and  his  brother 
Philip  tetrarch  of  Ituraea,  and  of  the  region  of  Tracho- 
nitis,  and  Lysanias  the  tetrarch  ot  Abilene, 
2  Annas '  and  Caiaphas  being  the  high  priests,  the 


V  John  11  :  49,  51 ;  18  :  13  ;  Acts  4  :  6. 


ordination  to  his  Father's  will  which  we  never 
know.  But  to  this  interpretation  of  his  charac- 
ter there  are  grave,  if  not  conclusive  objections, 
in  the  account  of  his  supernatural  birth,  and  in 
the  doctrine  of  his  pre-existence.  This  much  is 
certain,  from  other  representations  of  Scripture, 
that  he  suffered  real  temptations ;  won  his  vic- 
tories only  after  real  conflict ;  and  that  in  each 
new  victory  he  received  anew  the  approval  of  his 
Father's  love.     Comp.  Phil.  2:9;  Heb.  1  :  9. 


Ch.  3  :  1-18.  TREACHING  OF  JOHN  THE  BAPTIST. 
The  prepabation  for  the  Gospel  is  repent ance.— 
The  work  of  the  Christian  church  :  to  prepare 

FOR  the  coming  of  HER  KiNG. — ThE  ELEMENTS  IN  THAT 
PREPARATION  :  EXALTATION  ;  HUMILIATION  ;  RECTIFI- 
CATION ;  CULTIVATION. — The  promise  of  the  future  : 

A  SALVATION  UNIVERSALLY  RECOGNIZED. — FALSE  HOPE  : 
IN  THE  VIETUES  OF  THE  DEAD. — TrUE  LIFE  :  IN  PRES- 
ENT PRACTICAL  REFORM.— Repentance  illustrated. 
— The  two  baptisms  :  of  man,  of  God. 

This  account  of  the  preaching  of  John  the  Bap- 
tist is  much  more  fully  given  by  Luke  than  by 


THE  EOO"  LMm 

under 

THE  SONS 

of 

BEEQD  IHECaiEAT 


I  /  ^  V-- 


either  of  the  other  Evangelists.  With  the  ac- 
count here  should,  however,  be  compared  that 
in  Matt.  3  : 1-12,  and  notes,  and  in  Mark  1  : 1-8. 
There  is  an  instructive  contrast  between  these 
reports  and  that  of  John  1  :  1.5-3(5 ;  for  the  rea- 
son of  the  difference,  see  notes  on  the  ministry 
of  John  the  Baptist,  below. 

1.  In  the  fifteenth  year  of  the  reign  of 
Tiberius  Caesar.  The  emperor  of  Rome  at  the 
birth  of  Christ  was  Augustus  Caesar  (ch.  2;  i) ;  he 
died  August  19,  7G7th  year  of  Rome,  i.  e.,  14-15, 
A.  D.  But  Tiberius  had,  for  two  years  previous, 
shared  with  him  his  throne,  and  liis  reign  here  is 
probably  dated  from  the  time  of  this  joint  sov- 
ereignty. Christ  was  about  twenty -nine  years  of 
age  (ver.  23),  assuming,  as  we  probably  may  do, 
that  the  ministry  of  John  the  Baptist  preceding 
the  baptism  of  Jesus,  lasted  for  six  months  or  a 
year.  A  period,  therefore,  of  seventeen  or  eigh- 
teen years  intervenes  between  the  close  of  the 
second  and  the  beginning  of  the  third  chapter. 
Of  Christ's  life  during  this  time  nothing  is 
known.  He  remained  at  home  with  his  father, 
learned  the  carpenter's  trade,  accord- 
ing to  an  early  tradition  made  plows 
and  yokes,  probably  attended  the  vil- 
lage school  which  was  connected  with 
every  synagogue,  and  where  he  was 
instructed  certainly  in  the  Scripture, 
and  probably  also  in  such  elements  of 
natural  science  as  were  taught  in  the 
ordinary  course  of  education. ,  That 
he  did  not  have  any  professional  or 
Rabbinical  training  is  implied  in  John 
7  :  15.  But  though  the  N.  T.  passes 
by  in  silence  this  part  of  his  life,  it  is 
not  one  unimportant  in  his  gracious 
ministry.  ' '  We  are  apt  to  forget  that  it 
was  during  this  time  that  much  of  the 
great  work  of  the  second  Adam  was 
done.  The  growing  up,  through  in- 
fancy, childhood,  youth,  manhood, 
from  grace  to  grace,  holiness  to  holi- 
Bess,  in  subjection,  self-denial,  and 
love,  without  one  polluting  touch  of 
sin — this  it  was  which,  consummated 
by  the  three  years  of  active  ministry, 
by  the  Passion,  and  by  the  Cross,  con- 
stituted '  the  obedience  of  one  man,' 
by  which  many  were  made  righteous." 
—{Alford.)  Pontius  Pilate  being 
governor,  etc.  During  the  time 
which  elapsed  between  Christ's  child- 
hood   and  his    public    baptism,   the 


Ch.  III.] 


LUKE. 


27 


word  of  God  came  unto  John  the  son  of  Zacharias  in 
the  wilderness. 

3  And  "'  he  came  into  all  the  country  about  Jordan, 
preaching  the  baptism  of  repentance  "  lor  the  remission 
of  sins ; 

4  As  it  is  written  in  the  book  of  the  words  of  Esaias 
the  prophetiy  saying,  The  voice  ot  one  crying  in  the 


wilderness,  Prepare  ye  the  way  of  the  Lord,  make  his 
paths  straight. 

5  Every  valley  shall  be  filled,  and  every  mountain 
and  hill  shall  be  brought  low  ;  and  the  crooked  shall 
be  made  straight,  and  the  rough  ways  shall  be  made 
smooth  ; 

6  And^  all  flesh  shall  see  the  salvation  of  God. 


Matt.  3:1;  Mark  1:4 x  ch.  1  :  77  . . .  .  y  Isa.  40  :  3  . . . .  z  Ps.  98  :  2  ;  Isa.  40  :  5  ;  49  :  6  ;  52  :  10 ;  Rom.  10  :  12,  18. 


political  constitution  of  Palestine  had  undergone 
a  radical  change.  On  the  death  of  Herod  the 
Great,  his  kingdom  had  been  apportioned  be- 
tween his  three  sons  :  Archelaus,  with  the  title 
of  ethnarch,  received  one-half  of  his  father's  do- 
minions— Judea,  Samaria,  and  Iduraea  ;  but  after 
a  reign  of  ten  years  was  banished,  in  consequence 
of  complaints  by  his  subjects,  and  his  dominions 
were  added  to  the  province  of  Syria.  Pontius 
Pilate,  its  fifth  governor,  arrived  there  a.  d. 
25,  26,  i.e.,  a  little  prior  to  the  commencement  of 
John's  public  ministry.  Herod  Antipas  remained 
tetrarch  of  Galilee  and  Perea ;  his  reign  lasted 
forty-two  years,  and  therefore  throughout  the 
whole  ministry  of  our  Lord.  Herod  Philip  re- 
tained for  thirty-seven  years  Iturea,  a  country 
south-east  of  the  Libanus  and  Trachonitis,  sub- 
stantially tlie  same  district  as  the  Argob  of  the 
O.  T.  The  precise  limits  of  Abilene  are  not 
known.  Its  capital,  Abila,  was  eighteen  miles 
north  of  Danrasensand,  on  the  eastern  slope  of 
the  Antilibanus.  The  student  will  get  a  better 
idea  of  these  political  divisions  from  the  accom- 
panying map  than  from  any  verbal  description. 
The  LymnUis  here  mentioned  is  not  to  be  con- 
founded with  the  king  of  that  name  who  was  as- 
sassinated thirty-six  j'ears  beforo  Christ  by  An- 
thony. It  is  true  that  neither  Josephus  nor 
classic  history  mentions  any  later  Lysanius,  and 
skeptical  writers  have  endeavored  to  prove  that 
Luke  is  here  guilty  of  a  palpable  anachronism. 
But  recently  deciphered  inscriptions  demonstrate 
that  a  later  Lysanius — probably  a  descendant  of 
the  murdered  king — was  a  tetrarch  in  the  time  of 
Tiberius.  On  the  life  and  character  of  Pontius 
Pilate,  see  John  19  :  29,  note ;  on  the  Herodian 
family,  see  Matt.  2  : 1,  note. 

2.  Annas  and  Caiaphas  being  the  high- 
priests.  High-priest  (singular)  is  the  better 
reading.  The  Jews  recognized  but  one  high- 
priest,  who  held  his  oflSce  originally  for  life  ;  his 
functions  were,  however,  sometimes  divided, 
one  officer  presiding  over  the  Sanhedrim,  the 
other  supervising  the  matters  of  religion ;  and 
some  traces  of  this  division  are  found  in  the 
early  history  of  the  Jews  (2  Kings  25 :  18).  Annas 
was  the  father-in-law  of  Caiaphas,  and  was  re- 
moved by  the  Roman  government,  and  Caiaphas 
appointed  in  his  place.  It  is  probable  that  the 
Jews  did  not  recognize  this  substitution,  but 
continued  to  regard  Annas  as  their  real  high- 


priest,  a  fact  which  would  explain  the  language 
here  and  in  Acts  4:6.  On  the  character  of  both 
Annas  and  Caiaphas,  see  notes  on  John  11 :  47-52 ; 
18  :  13,  etc.— A  word  of  God  came  unto 
John.  That  is,  a  special  revelation  of  truth  or 
a  special  inspiration,  prompting  him  to  com- 
mence his  public  ministry.  See  1  Kings  12  :  22 ; 
1  Chron.  17  :  3  ;  Hosea  1:2;  Jonah  1  :  1.— In 
the  wilderness.  Of  Judea;  the  mountainous 
and  broken  country  along  the  western  borders 
of  the  Dead  Sea. 

3-G.  He  came  into  all  the  country  about 
Jordan.  The  district  on  either  side  of  the 
river,  especia'  y  near  its  mouth.  His  was  ap- 
parently an  itinerant  ministry. — The  baptism 
of  repentance.  Baptism  as  a  symbol  of  re- 
pentance. Certainly  subsequently,  probably 
prior  to  this  time,  heathen  proselytes  were  bap- 
tized by  immersion,  as  a  sign  that  thej'  were 
washed  of  their  old  errors  and  entered  on  a  new 
life.  John's  preaching  signified  that  the  old 
must  be  washed  away  for  the  Jew  as  well  as  the 
Gentile. — The  words  of  Esaias  the  prophet. 
Isaiah  40  :  3-5.  On  the  interpretation  of  the 
quotation,  see  Matt.  3  :  3,  note.  The  meta- 
phor is  derived  from  the  Oriental  practice  of 
preparing  the  highway  for  the  journey  of  a  mon- 
arch ;  it  is  interpreted  by  the  history  of  Chris- 
tianity, which  has  lifted  up  the  down-trodden 
and  oppressed,  brought  do^vn  the  proud  and 
haughty,  rectified  the  corrupt  and  crooked  prac- 
tices of  society,  and  smoothed  with  a  genuine 
culture  its  rudenesses  and  roughnesses,  all  as  a 
preparation  for  the  final  coming  of  the  King. 
When  this  work  of  preparation  is  completed,  not 
before,  all  flesh  shall  see  the  salvation  of  God. 
Thus  John  the  Baptist  defines  the  duty  of  the 
church  throughout  all  ages,  a  duty  of  preparing 
for  the  second  and  final  coming  of  her  King. 
For  it  is  not  said  that  John  prepared  the  way. 
but  that  he  preached  that  the  people  should 
prepare  the  way.  The  history  of  Christianitj',  a 
preparation  for  the  coming  of  Christ  in  society, 
indicates  also  the  preparation  necessary  in  the 
individual  heart.  The  depression  of  ignorance 
and  superstition,  the  exaltation  of  power  and 
pride,  crooked  and  corrupt  ways  deviating  from 
the  straight  lines  of  integrity,  and  rudenesses  of 
temper  born  of  deficient  human  sympathy,  are 
all  so  many  obstacles  to  the  coming  of  the  King 
in  the  soul. 


28 


LUKE. 


[Ch.  III. 


7  Then  said  he  to  the  multitude  that  came  forth  to  be 
baptized  of  him,  O  ^  generation  of  vipers  !  who  hath 
warned  you  to  flee  from  the  wrath  to  come  ? 

8  Bring  forth,  therefore,  fruits  worthy  of  repentance  ; 
and  begin  not  to  say  within  yourselves.  We  have 
Abraham  to  our  tatheV  :  for  I  say  unto  you.  That  God 
is  able  of  these  stones  to  raise  up  children  unto  Abra- 
ham. 

9  And  now  also  the  axe  is  laid  unto  the  root  of  the 
trees:  every"  tree,  therefore,  which  bringeth  not  forth 
good  fruit,  is  hewn  down,  and  cast  into  the  fire. 

10  And  the  people  asked  him,  saying,  What  shall  we 
do  then  ? 

11  He  answereth  and  saith  unto  them,  He "  that  hath 


two  coats,  let  him  impart  to  him  that  hath  none ;  and 
he  that  hath  meat,  let  him  do  likewise. 

12  Then  came  also  publicans'"  to  be  baptized,  and 
said  unto  him,  Master,  what  shall  we  do  ? 

13  And  he  said  unto  them.  Exact"  no  more  than  that 
which  is  appointed  you. 

14  And  the  soldiers  likewise  demanded  of  him,  say- 
ing. And  what  shall  we  do  ?  And  he  said  unto  them. 
Do  violence  to  no  man,  neither  accuse  ^wj-' falsely  ; 
and  be  content  k  with  your  wages. 

15  And  as  the  people  were  in  expectation,  and  all 
men  mused  in  their  hearts  of  John,  whether  he  were 
the  Christ  or  not ; 

16  John  answered,  saying  unto  them  all,  I  indeed 


a  Matt.  3:T....b  ch.  13:7,9:   Matt.  7  :  19. . .  .c  ch.  11  :  41  ;    2  rov.  8  :  14  ;  1  John  3:  n....d  ch.  7:29;  Matt.  21  :  32. 
6:  10....f  Exod.  23:  1  ;   Lev.  19  :  11.... g  1  Tim.  6  :  S. 


oh.  19  :  8;    1  Cor. 


7-9.  Offspring  of  vipers.  This  was  espe- 
cially addressed  to  the  Pharisees  and  Sadducees 
(Matt.  3 : :),  who  Came  to  he  haptized^  but  not  to  re- 
pent ;  they  were  ready  for  a  new  ceremonial,  but 
not  for  a  new  life.  The  phrase  is  perhaps  inter- 
preted by  John  8  :  44,  the  serpent  being  a  Jew- 
ish symbol  of  the  devil ;  they  are  characterized 
as  offspring  of  vipers  in  contrast  with  their  an- 
cestral pride  as  children  of  Abraham. — Bring 
forth,  therefore,  fruits  worthy  of  repent- 
ance. Practical  reformation  is  the  only  evi- 
dence which  God  recognizes  of  the  genuineness 
of  repentance  (isa.  i  :  10-20). — The  axe  is  laid 
unto  the  root  of  the  trees.  A  metaphor  in- 
dicating that  everything  is  ready  for  the  execu- 
tion of  judgment.  Comp.  Isa.  52  :  10;  2  Pet. 
3  :  7. 

10-14.  This  passage  is  not  the  report  of  a 
single  sermon,  but  a  summary  embodying  the 
spirit  of  John's  teaching  at  this  time.  After  the 
baptism  of  Jesus  the  character  of  his  ministry 
changed,  and  he  proclaimed  the  Lamb  of  God 
that  taketh  away  the  sins  of  the  world  (John 
1 ;  29-36).  Now,  he  was  not  proclaiming  the  Mes- 
siah, but  preparing  the  way  for  the  Messiah ; 
hence  the  difference  between  his  answer  here 
and  that  of  Jesus  in  John  6  :  39,  and  of  Paul  in 
Acts  16  :  31,  to  the  question.  What  shall  we  do  '? 
Theirs  was  the  answer  of  the  N.  T.  ;  this  was  the 
answer  of  the  last  of  the  O.  T.  prophets.  Ob- 
serve the  three  virtues  which  John  commends, 
generosity,  honesty,  justice.  Comp.  Micah  6:8; 
Matt.  23  :  23.— Two  coats.  Two  tunics.  The 
inner  garment  worn  next  the  skin,  generally 
with  sleeves,  and  reaching  usually  to  the  knees, 
sometimes  to  the  ankles.  It  answered  to  the 
modern  shirt  or  chemise.  Two  tunics  indicates 
but  small  wealth.  Even  the  poor  can  sjiare 
something  for  the  still  poorer.  The  accompa- 
nying picture  of  a  master  and  servant  shows  the 
ma*ter  wearing  a  girdle  over  his  robe,  and  a  coat 
over  all,  illustrating  the  wearing  of  two  coats^ 
a  robe  and  coat — at  the  same  time.  The  sei^vant 
has  a  coat,  one  only. — Also  publicans  *  *  * 
exact  no  more  than  that  which  is  ap- 
pointed you.     The  publicans  or  tax-gatherers 


MASTER   AND    SERVANT. 

purchased  from  the  government  the  right  for  a 
fixed  sum  to  collect  the  taxes  in  a  given  province 
or  district ;  their  profit  depended  on  what  they 
could  extort  from  the  people.  See  Matt.  9  :  !>, 
note.  Observe  how  the  mere  presence  of  Christ 
in  the  case  of  one  publican  (Luke  19 :  s)  secured 
more  than  the  preaching  of  John  the  Baptist  re- 
quired. John  demanded  only  reform  in  the  fu- 
ture ;  Zaceheus  restored  the  ill-gotten  gains  of 
the  past. — The  soldiers  likewise  *  *  *  Do 
violence  to  no  man,  neither  accuse  any 
falsely,  and  be  content  with  your  Avages. 
Who  these  soldiers  were  is  uncertain,  Avhether 
armed  Jewish  police,  soldiers  in  the  service  of 
King  Antipas,  or  Roman  soldiers  from  Judea. 
In  an  age  when  the  army  looked  vrith  contempt 
on  the  civilians,  and  the  civil  was  subordinate  to 
the  military  jiower,  acts  of  violence  were  com- 
mon ;  he  whose  office  it  was  to  protect  became 


Ch.  III. 


LUKE. 


29 


baptize  you  with  water  ;  but  one  mightier  than  I  cora- 
eth,  the  latchet  of  whose  shoes  I  am  not  worthy  to  un- 
loose :  he  shall  baptize  you  with  the  Holy  Ghost  and 
with  fire  : 

17  Whose  fanh  is  in  his  hand,  and  he  will  throughly 


purge  his  floor,  and  will 'gather  the  wheat  into  his 
garner;  but  theJ  chaff  he  will  burn''  with  fire  un- 
quenchable. 

18    And    many    other    things,    in    his    exhortation, 
preached  he  unto  the  people. 


h  Jer.  15:7 i  Micah  4  :  12;  Matt.  11  :  30 j  Pa.  1  :  4 k  Ps.  21  :9;  Mark  9  :  44,  48. 


M.VVE    LOOSING    SHOE   LATCHET. 

an  oppressor ;  false  accusations  of  disaffection 
were  made  a  means  of  extorting  husli-money, 
and  that  spirit  of  military  insubordination  was 
already  rising  which  ended  in  making  the  army 


masters  of  the  empire.  John,  like  Paul,  counsels 
every  man  to  abide  in  his  own  calling,  and  to 
^\  ork  out  Christian  principles  and  the  Christian 
disposition  therein.  See  1  Cor.  7  :  21-24.  If 
dl  war  were  inconsistent  with  divine  law,  John 
could  not  have  given  this  counsel  to  soldiers. 

15,  16.  See  Matt.  3  :  11,  note.  To  unloose 
the  latchet  of  a  sandal,  the  thong  or  strap  by 
whtch  it  was  fastened,  was  a  menial  office  be- 
longing to  a  slave. 

17,  18.  Whose  fan  is  in  his  hand.  The 
.iccompanying  picture  illustrates  the  Oriental 
method  of  winnowing,  from  which  this  meta- 
phor is  taken.  The  fan  was  a  spade,  usually  of 
w  ood  or  iron,  with  which  the  laborer  threw  up 
the  threshed  grain  against  the  wind,  which  ear- 
ned away  the  lighter  particles  of  chaff,  leaving 
the  grain  to  fall  back  upon  the  floor  or  earth. 
See  further.  Matt.  3  :  12,  note. 

On  the  Ministry  of  John  the  Baptist. — 
For  an  admirable  study  of  the  character  and 
career  of  John  the  Baptist,  the  student  is  re- 
ferred to  a  monograph  by  Dr.  Reynolds,  pub- 
lished by  A.  S.  Barnes  &  Co.  For  a  considera- 
tion of  the  nature  and  form  of  his  baptism,  see 
Matt.,  ch.  3,  p.  72,  Note  on  the  Baptism  of  Jesus 


WINNOWING    THE    UUAIN. 


30 


LUKE. 


[Ch.  III. 


19  But'  Herod  the  tetrarch,  being  reproved  by  him 
for  Herodias  his  brother  Pliilip's  wife,  and  for  all  the 
evils  which  Herod  had  done, 

20  Added  yet  this  above  all,  that  he  shut  up  John  in 
prison. 

21  Now  when  all  the  people  were  baptized,  it "  came 
to  pass,  that  Jesus  also  being  baptized,  and  praying, 
the  heaven  was  opened, 

22  And  the  Holy  Ghost  descended  in  a  bodily  shape 
like  a  dove  upon  him  ;  and  a  voice  came  from  heaven, 
which  said,  Thou  art  my  beloved  Son;  in  thee  I  am 
well  pleased. 

23  And  Jesus  himself  began  to  be  about  thirty  years 
of  age,  being  (as  was  supposed)  the  son"  of  Joseph, 
which  was  the  son  of  Heli, 

24  Which  was  the  son  of  Matthat,  which  was  the  son 
of  Levi,  which  was  the  son  of  Melchi,  which  was  the 
son  of  Janna,  which  was  the  son  of  Joseph, 

25  Which  was  the  son  of  Mattathias,  which  was  the 
son  of  Amos,  which  was  the  son  of  Naum,  which  was 
the  son  of  Esli,  which  was  the  son  oi  Nagge, 


26  Which  was  the  son  of  Maath,  which  was  the  son 
of  Mattathias,  wliich  was  the  son  of  Semei,  which  was 
the  son  of  Joseph,  which  was  the  son  of  Juda, 

27  Which  was  the  son  of  Joanna,  which  was  the  son 
of  Rhesa,  which  was  the  son  ot  Zorobabel,  which  was 
the  son  ol  Salathiel,  which  was  the  son  of  Neri, 

28  Which  was  the  son  of  Melchi,  which  was  the  son 
of  Addi,  which  was  the  son  of  Cosam,  which  was  the 
son  of  Elmodam,  which  was  the  son  of  Er, 

29  Which  was  the  son  of  Jose,  which  was  the  son  of 
Eliezer,  which  was  the  son  of  Jorim,  which  was  the  son 
of  Matthat.  which  was  the  son  of  Levi, 

30  Which  was  the  son  of  Simeon,  which  was  the  son 
of  Juda,  which  was  the  son  of  Joseph,  which  was  the 
son  of  Jonan,  which  was  the  son  of  Eliakim, 

31  Which  was  the  son  of  Melea,  which  was  the  son 
of  Menan,  which  was  the  son  of  Mattatha,  which  was 
the  son  of  Nathan,"  which  was  the  son  of  David, 

32  Which  was  the  son  of  Jesse,P  which  was  the  son 
of  Obed,  which  was  the  son  of  Booz,  which  was  the  son 
of  Salmon,  which  was  the  son  of  Naasson, 


1  Matt.  14:3;  Murk  6  :  17. . .  .m  Matt.  3:13,  etc. :  John  I  :  32,  etc. . .  .n  Matt.  13  :  55 ;  John  6  :  42. . .  .0  Zeoh.  12  :  12  ;  2  Sam.  5  :  14. . . . 

p  Ruth  4:  18,  22. 


by  John.  For  account  of  his  imprisonment  and 
death,  see  Matt.  14  : 1-12,  notes.  Here  it  must 
BuflSce  briefly  to  note  the  characteristics  of  the 
man  and  his  ministry.  (1.)  He  was  inspired 
from  his  mother's  womb  (ch.  i :  is).  In  the  minis- 
try here  reported  he  is  expressly  described  as 
speaking  as  the  word  of  God  came  unto  him. 
His  ministry,  therefore,  was  directly  authorized, 
and,  if  we  comprehend  aright  its  relations  to  the 
past  and  the  future,  is  instructive  and  authorita- 
tive. (3.)  His  position  is  expressly  stated  by 
Christ  to  be  that  of  a  prophet  and  more  than  a 
prophet  (Matt.  11  : 9).  He  was  more,  because  a 
forerunner  who  immediately  preceded  the  King. 
His  character  and  his  early  preaching  corre- 
sponds with  that  of  the  O.  T.  prophets,  of  whom 
he  was  the  last ;  between  whom  and  the  N.  T. 
apostles  he  was  a  connecting  link.  Like  them, 
he  set  the  religion  of  a  spiritual  and  moral  life 
in  contrast  with  that  of  sacerdotalism,  which  the 
priesthood  had  made  the  religion  of  the  age. 
He  was  the  Martin  Luther  of  the  first  century. 
(3.)  But,  unlike  Martin  Luther,  he  knew  nothing 
of  the  free  spirit  of  the  Gospel.  He  was  by  na- 
ture and  by  childhood  association  an  ascetic. 
He  sought  reform,  not  by  a  new  and  divine  inspi- 
ration, which  he  foretold,  but  wliich  he  could 
not  minister  to  others,  since  it  could  come  only 
through  the  Messiah,  but  by  a  resolute  cut- 
ting off  of  transgressions  and  of  occasions  of 
transgression  innocent  in  themselves.  Hence  he 
preached  repentance,  not  faith  ;  hence  the  Naza- 
rite  vow  in  his  infancy  ;  hence  his  anchorite  life 
in  the  wilderness ;  hence  his  abstinence  from  all 

social  life  and  enjoyment  (chaps,  l  :  U  ;  S  :  S  ;  Matt.  3:4; 

11 :  18).  In  this  respect  his  life  was  in  striking 
contrast  with  that  of  Jesus.  (4.)  But  he  was 
not  only  the  last  of  the  O.  T.  prophets ;  he  was 
also  the  first  of  the  N.  T.  evangelists.  The  stu- 
dent does  not  rightly  apprehend  his  ministry 
who  does  not  study  the  contrast  afforded  be- 


tween the  reports  in  the  Synoptists  and  the  re- 
port in  John  (John  1 :  15-36).  The  Synoptists  report 
the  preaching  of  John  before  Jesus  had  been 
revealed  to  him  as  the  Messiah.  He  is,  then,  a 
preacher  of  law,  duty,  moral  obligation.  He  is 
so  represented  here.  He  preaches  not  the  Gos- 
pel, but  prepares  for  the  Gospel.  His  preaching 
in  Luke  exemplifies  the  declaration  of  Paul,  "By 
the  law  is  the  knowledge  of  sin."  After  Jesus, 
in  the  hour  of  his  baptism,  is  revealed  to  John 
as  the  promised  Messiah,  the  character  of  John's 
preaching  changes.  He  becomes  an  evangelist ; 
the  staple  of  his  preaching  is,  "  Behold  the  Lamb 
of  God,  which  taketh  away  the  sin  of  the  world." 
In  Luke  he  is  a  preacher  of  the  O.  T. ;  in  John  a 
preacher  of  the  N.  T.  (5.)  The  effect  on  the 
people  was  notable  and  marked,  but  apparently 
not  permanent.  His  preaching  was  attended  by 
crowds  (Matt.  3 : 5) ;  he  was  held  in  high  honor  by 
the  people,  but  was  rejected  by  the  priesthood 
and  the  elders  of  the  people  (Matt.  21 :  25) ;  and  out 
of  his  ministry  grew  no  permanent  social  or  poli- 
tical reform.  Its  more  enduring  effect  consisted 
in  the  fact  that  from  his  disciples  probably  a 
majority  of  Christ's  apostles  were  chosen.  Their 
first  spiritual  impulse  came  from  John.  The 
work  which  he  began  Christ  completed.  (6.)  An 
instructive  lesson  is  afforded  by  a  comparison  of 
the  character  and  career  of  Elijah  and  John  the 
BajDtist,  who  in  character,  preaching,  practices, 
and  even  external  habits,  so  resembled  each 
other  that  John's  coming  was  foretold  as  the 

coming  of  Elijah  (Mai.  4  :  5,  e  ;  Matt.  17  :  10-13). 

Ch.  3:19-38.  THE  IMPRISONMENT  OF  JOHN.  THE 
BAPTISM  OF  .lESUS.    HIS  GENEALOGY. 

These  subjects  are  treated  in  the  other  Evan- 
gelists, where  I  have  considered  them  at  length. 
See  references  below. 

19,  30.  See  Matt.  14  : 1-12.  Prel.  note.  Mark 
6  :  14-18,  notes. 


Ch.  IV.] 


LUKE. 


31 


33  Which  was  the  son  of  Aminadab,  which  was  the 
son  of  Aram,  which  was  the  son  of  Esrom,  which  was 
the  son  of  Phares,  which  was  the  son  of  Juda, 

34  Which  was  the  son  of  Jacob,  which  was  the  son 
of  Isaac,  which  was  the  son  of  Abraham,''  which  was 
the  son  of  Thara,  which  was  the  son  of  Nachor, 

35  Which  was  the  son  of  Saruch,  which  was  the  son 
of  Ragau,  which  was  the  son  of  Phalec,  which  was  the 
son  ol  Heber,  which  was  the  son  of  Sala, 

36  W^hich  was  the  son  of  Cainan,  which  was  the  soti 
or'Arphaxad,"^  which  was  the  son  of  Sem,  which  was 
the  son  of  Noe,  which  was  the  son  of  Lamech," 

37  Which  was  the  son  of  Mathusala,  which  was  the 
son  of  Enoch,  which  was  the  son  of  Jared,  which  was 
the  son  of  Maleleel,  which  was  the  so?i  of  Cainan, 

38  Which  was  the  son  of  Enos,  which  was  the  son  of 
Selh,  which  was  the  son  of  Adam,  which  was  the  son 
of  God.' 

CHAPTER    IV. 

AND  »  Jesus,  being  full  of  the  Holy  Ghost,  returned 
from  Jordan,  and  was  led  by  the  Spirit  into  the 
wilderness, 

2  Being  forty  days  tempted  of  the  devil.  And 'in 
those  days  he  did  eat  nothing:  and  when  they  were 
ended,  he  afterward  hungered. 

3  And  the  devil  said  unto  him,  If  thou  be  the  Son  of 
God,  command  this  stone  that  it  be  made  bread. 

4  And  Jesus  answered  him,  saying.  It™  is  written. 


That  man  shall  not  live  by  bread  alone,  but  by  every 
word  of  God. 

5  And  the  devil,  taking  him  up  into  an  high  moun- 
tain, shewed  unto  him  all  the  Itingdoms  of  the  world 
in  a  moment  of  time. 

6  And  the  devil  said  unto  him.  All  this  power  will  I 
give  thee,  and  the  glory  of  them  :  lor  >■  that  is  delivered 
unto  me  ;  and  to  whomsoever  I  will  I  give  it. 

7  If  thou,  therefore,  wilt  worship  me,  all  shall  be 
thme. 

8  And  Jesus  answered  and  said  unto  him.  Get  thee 
behind  me,  Satan  :  fory  it  is  written.  Thou  shalt  wor- 
ship the  Lord  thy  God,  and  him  only  shalt  thou  serve. 

9  And  he  brought  him  to  Jerusalem,  and  set  him  on 
a  pinnacle  of  the  temple,  and  said  unto  him,  It  thou  be 
the  Son  of  God,  cast  thvself  down  from  hence  : 

10  For  it  is  written,  He^  shall  give  his  angels  charge 
over  thee,  to  keep  thee  ; 

11  And  in  their  hands  they  shall  bear  thee  up,  lest 
at  any  time  thou  dash  thy  foot  against  a  stone. 

12  And  Jesus,  answering,  said  unto  him,  It  is  said, 
Thou  "  shalt  not  tempt  the  Lord  thy  God. 

13  And  when  the  devil  had  ended  all  the ''  tempta- 
tion, he  departed  from  him  for  a  season. 

14  And  Jesus'^  returned  in  the  power  of  the  Spirit 
into  Galilee  :  and  there  went  out  a  fame  of  him  through 
all  the  region  round  about. 

15  And  he  taught  in  their  synagogues,  being  glori- 
fied of  all. 

16  And  he  came  to  Nazareth,''  where  he  had  been 


q  Gen.  11  :  24-26 r  Gen.  11  :  12 s  Gen.  5  :  25 t  Gen.  1  :  26  ;  2:7;   Isa.  64  :  8  ;   1  Cor.  15  :45,  47...  u  verse  14;   MhiI.  4  :  1,  etc. ;  Mark 

1  :  12,  etc....v  Erod    34  :  28 ;    1  Kings  19  :  8...  w  Deut.  8  :3....x  J.ihn  12  :  31  ;   14  :  30  ;   Ephes.  2:2;   Rev.   I;,  :  2,  7....y  Deut.  6  :  13 ; 
JO  :  20. . .  .z  Ps.  91 :  11. . .  a  Deut.  6  :  16. . .  .b  Heb.  2  :  17,  18  ;  4  :  15. . .  .c  John  4  :  43  ;  A :  .  .0  :  37. . .  .d  MaU.  2  :  23. 


I 


I 


21,  32.  See  Matt.  3  :  13-17,  notes. 

23-38.  This  genealogical  register  diflers  wide- 
ly from  that  giv^  by  Matthew  (Matt,  i :  i-n).  On 
the  differences  and  the  most  probable  reconcilia- 
tion, see  notes  there.  Godet  and  Oosterzee,  fol- 
lowing Wiessler,  regard  Luke's  genealogy  as  that 
of  Mary,  and  render  verse  33  thus  :  Being,  as  was 
siqjposed,  the  son  of  Joseph  (in  reality)  the  so7i  of 
Heli.  They  thus  supposed  Heli  to  have  been 
Mary's  father,  and  put  in  the  place  of  Mary,  be- 
cause the  Jewish  sentiment  did  not  allow  the 
mention  of  the  mother  in  the  genealogical  re- 
gister. This  view  is  controverted  by  Alford, 
Meyer,  and  Lord  Hervey,  and  is,  I  think,  less 
satisfactory  on  the  whole  than  the  explanation 
suggested  in  the  notes  on  Matthew,  that  the  one 
register  gives  the  regal,  the  other  the  natural 
descent — though  both  hypotheses  are  attended 
with  difiSculties. 


Ch.  4  :  1-13.  Temptation  of  Jesus  Christ. 
—Matt.  4  : 1-11 ;  Mark  1  :  13,  13,  See  notes  on 
Matthew.  He  did  eat  nothing,  implies  the  sever- 
ity of  the  fast,  and  is  peculiar  to  Luke.  The 
order  of  the  temptations  here  diflers  from  that 
in  Matthew,  which  there  is  little  reason  to  doubt 
is  the  correct  one. 

Ch.  4  ;  14-32.  CHRIST'S  PREACBING  AND  REJECTION 
AT  NAZARETH.    The  power  op  Christ  the  power  of 

THE  SPTBIT. — CHBIST's  PRACTICE  OF  SaBBATH  OBSERV- 
ANCE.— The  OFFICE    and    work    of    Christ    epito- 
mized. —  The     UNIVERSAIilTT     OP     Chkistianitt.  — 
Words  of  grace  hatefitl  to  the  graceless. 
Alford  and  Olshausen  regard  the  incident  here 


identical  with  that  recorded  in  Matt.  13  :  53-58 ; 
in  this  they  differ  from  most  harmonists ;  and 
though  the  chronology  is  difBcult  it  seems  to  me 
that  the  reasons  for  supposing  that  Christ  was 
twice  rejected  by  the  Nazarenes,  outweigh  those 
for  identifying  this  rejection  with  that  recorded 
by  Matthew.  There  is  nothing  incredible  in  the 
supposition  that  Christ,  once  rejected,  returned  a 
second  time  to  bless  his  home  ;  that  the  first  re- 
jection should  have  been  followed  by  a  second, 
less  vehement,  because  tempered  by  a  natural 
pride  in  the  increasing  fame  of  their  fellow- 
townsman  ;  and  that  he  marveled  at  their  per- 
sistence in  unbelief  (Mark  6  :  e).  On  the  other 
hand,  variations  in  the  two  accounts  are  so 
considerable  as  to  suggest  two  analogous  inci- 
dents. In  Luke,  Jesus  appears  to  be  alone  ;  in 
Mark,  (Mark  6 :  i)  his  disciples  accompany  him ;  in 
Luke,  he  is  attacked  by  a  mob,  and  barely  es- 
capes threatened  death ;  in  Mark  (Mark  e :  5),  he 
remains  and  heals  some  sick ;  in  Luke,  the  inci- 
dent is  apparently  introduced,  partly  to  explain 
his  change  of  residence  from  Nazareth  to  Caper- 
naum, stated  by  Matthew,  without  explanation, 
in  ch.  4  :  13 ;  in  Mark,  he  leaves  Nazareth  only 
to  teach  in  the  villages  round  about  (Mark  6 : 6). 

14,  15.  For  the  events  between  the  tempta- 
tion and  this  Galilean  ministry,  see  Matt.  4  :  13, 
note.  — In  the  power  of  the  Spirit.  The 
power  of  Christ  is  represented  in  the  N.  T.  as  de- 
rived from  the  indwelling  of  the  Father  or  the 
Spirit  (John  14  :  9, 10 ;  17 : 2-22) ;  no  clear  distinction 
between  the  persons  of  the  Godhead  being  main- 
tained by  the  N.  T.  writers.— There  went  out 


33 


LUKE. 


[Ch.  IV. 


brought  up:  and,  as  his  custom  was,  he«  went  into 
the  synagogue  on  the  sabbath  day,  and  stood  up  tor 
to  read. 

17  And  there  was  delivered  unto  him  the  book  of  the 
prophet  Esaias.  And  when  he  had  opened  the  book, 
he  lound  the  place  where  it  was  written, 

18  The  f  Spirit  of  the  Lord  is  upon  me,  because  he 
hath  anointed  me  to  preach  the  gospel  to  the  poor  ;  he 
hath  sent  me  to  heal  the  brokenhearted, e  to  preach  de- 


liverance to  the  captives,  and  recovering''  of  sight  to 
the  blind,  to  set  at  liberty  them  that  are  bruised,' 

19  To  preach  the  acceptable  J  year  of  the  Lord. 

20  And  he  closed  the  book,  and  he  gave  zi  again  to 
the  minister,  and  sat  down.  And  the  eyes  of  all  them 
that  were  in  the  synagogue  were  fastened  on  him. 

21  And  he  began  to  say  unto  them.  This  day  is  this 
scripture  fulfilled  in  your  ears. 

22  And  all  bare  him  witness,  and  wondered  at  the 


e  Matt.  13:64;   John  18  :  20  :   Acts  13:14;    17  :  2. . .  .f  Isa.  61  :  l....g  2  Chron.  34  ;  27  ;  Ps.  34  :  18  ;  61  :  17  ;    147  :  3  ;   Is.i. 
h  Ps.  146  :  8  ;   Isa.  29  :  18. . .  .i  Isa.  42  ;  3  ;    .Matt.  12  :  20. . .  .j  U».  61  :  ■-' ;   63  :  4. 


a  fame  of  him  ;  the  extent  of  it  is  indicated  in 
Matt.  4  :  25  ;  the  cause  of  it  in  John  2  :  23.— 
And  he  taught  in  their  synagogues.    The 

subject-matter  of  his  preaching  was  a  continua- 
tion of  John  the  Baptist's  message:  "Repent, 
for  the  kingdom  of  heaven  is  at  hand  "  (Matt.  4 :  17). 
On  the  synagogues,  their  government,  and  order 
of  service,  see  Matt.  4  :  23,  note.— Being  hon- 
ored by  all.  At  this  time  his  ministry  was 
simply  that  of  a  herald  announcing  the  glad 
tidings  of  a  coming  kingdom  ;  later  came  the  de- 
claration of  the  truths  that  it  vvas  a  spiritual 
kingdom,  wrought  out  through  suffering  and 
self-sacrifice,  for  the  whole  human  race— truths 
unpalatable  to  Jewish  prejudice  and  pride. 

IG,  17.  As  his  custom  was.  Corrupt  as 
was  the  Jewish  church  Christ  continued  to  wor- 
ship and  to  preach  in  the  synagogues  till  he  was 
driven  out  from  them.— On  the  Sabbath  day. 
Note  that  Christ  was  accustomed  to  observe  the 
Sabbath  as  a  day  for  religious  worship  and  in- 
struction as  well  as  for  rest.— Stood  up  for  to 
read.  That  is,  stood  up  in  the  congregation  to 
indicate  his  desire  to  read  and  comment  on  some 
passage  of  O.  T.  Scripture.  It  was  customary  to 
aUow  any  Jewish  rabbi  or  recognized  prophet  to 
take  the  synagogue  service  as  an  occasion  for  the 
exposition  of  his  views  of  Scripture.  See  Acts 
13  :  15,  note.  The  fame  of  Christ  was  a  suificient 
reason  for  the  permission  accorded  to  him  by  the 
rules  of  the  synagogue.— Book  of  the  prophet 
Esaias.  Isaiah.  The  quotation  is  from  ch. 
61  :  1-3,  and  agrees  substantially  with  the  septu- 
agint  version.  "The  meaning  of  this  prophetic 
citation  may  be  better  seen  when  we  remember 
that  it  stands  in  the  middle  of  the  third  great 
division  of  the  book  of  Isaiah  (chaps.  49-66),  that, 
viz.,  which  comprises  the  prophecies  of  the  per- 
son, office,  sufferings,  triumph,  and  church  of 
the  Messiah ;  and  thus,  by  implication,  an- 
nounces the  fulfillment  of  all  that  went  before, 
in  him  who  then  addresses  them." — (Alford.) 
The  book  was  undoubtedly  a  roll  of  parchment, 
comprising  Isaiah,  either  alone  or  with  some  of  the 
other  prophetical  books  ;  of  its  form  the  reader 
may  get  a  just  idea  from  the  accompanying  il- 
lustration. The  O.  T.  is  kept  in  this  form  in  the 
Jewish  synagogues  to  the  present  day.  No  con- 
clusion can  be  drawn  as  to  the  date  of  the  inci- 
dent here  recorded,  from  the  passage  selected  by 


ANCIENT    BOOK. 


Christ,  because,  (1)  though  the  O.  T.  was  divided 
into  reading  lessons,  one  for  each  Sabbath,  analo- 
gous to  those  of  the  Episcopalian  ritual,  it  is  by 
no  means  certain  that  the  present  rabbinical  di- 
visions existed  in  the  time  of  Christ ;  (2)  appa- 
rently the  selection  of  Scripture  was  made  b3^ 
Christ  for  a  specific  purpose,  not  by  the  ruler  of 
the  synagogue. 

18,  19.  The  language  of  Isaiah,  here  quoted, 
is  not  by  accommodation  applied  by  Christ  to 
himself,  but  was  originally  employed  by  Isaiah 
prophetically  of  the  Messiah.  This  is  evident, 
because  the  mission  here  defined  was  not  Isa- 
iah's, and  was  Christ's.  It  is  to  be  interpr£ted 
both  literally  and  spiritually.  Christianity  is  a 
gospel  to  the  poor,  whom  it  has  elevated  by  stim- 
ulating industry  and  by  diffusing  wealth  ;  it  is 
comfort  to  the  broken-hearted,  whom  it  bids  not 
to  sorrow  as  others  who  are  without  hope  ;  it  is 
deliverance  to  the  captives,  having  abolished 
slavery  throughout  Christendom ;  it  is  the  re- 
covery of  sight  to  the  blind,  who  were  special 
objects  of  Christ's  earthly  ministry  of  mercy  ;  it 
set  at  liberty  the  bruised,  i.  e.,  the  oppressed ; 
the  religion  of  the  N.  T.  having  been  always  the 
precursor  of  civil  liberty  and  the  basis  of  free  in- 
stitutions. But  it  is  also  glad  tidings  to  the  poor 
in  spirit  (Matt.  6 : 3),  healing  to  the'  contrite  in 
heart  (isaiah  66 :  2),  dcHverance  to  those  who  are 
captives  unto  sin  (John  8 :  34-36),  spiritual  sight  to 
the  spiritually  blind  (John  9 :  39-41) ;  and  freedom 
from  bondage  to  the  yoke  of  conscience  and  the 
law,  by  that  freedom  wherewith  Christ  makes 
free  (oai.  5 : 1).  —  To  preach  the  acceptable 
year  of  the  Lord.  Rather  acceptable  era  ;  i.  e., 
the  whole  period  of  gracious  ministry  begun  with 


JESUS    IN    THE    SYNAGOGUE. 

"_firhd  there  was  delivered  unto  him  the  book  of  the  prophet  Esaias." 


Ch.  IV.] 


LUKE. 


83 


g'racious'' words  which  proceeded  out  of  his  mouth. 
And  they  said,  Is'  not  this  Joseph's  son  ? 

23  And  he  said  unto  them,  Ye  will  surely  say  unto 
me  this  proverb,  Physician,  heal  thyself:  whatsoever 
we  have  heard  done  in  Capernaum,™  do  also  here  in 
thy  country. 

24  And  he  said.  Verily  I  say  unto  you,  No"  prophet 
is  accepted  in  his  own  country. 

25  But  I  tell  you  ot  a  truth,  many°  widows  were  in 


Israel  in  the  days  of  Elias,  when  the  heaven  was  shut 
up  P  three  years  and  six  months,  when  great  famine 
was  throughout  all  the  land  ; 

26  But  unto  none  of  them  was  Elias  sent,  save  unto 
Sarepta,  a  city  of  Sidon,  unto  a  woman  that  was  a 
widow. 

27  And  1  many  lepers  were  in  Israel  in  the  time  of 
Eliseus  the  prophet  •  and  none  of  them  was  cleansed 
saving  Naaman  the  Syrian. 


k  ch.  2  :  47  ;  Ps.  45  :  2;  Isa.  60  :  4  ;  Malt.  13  :  54  ;  Mark  6  :  2. . .  .1  .Tolin  6  :  42. . . 
o  1  KiDgs  17  :9....i)  James  5  :  17.. 


11  :  23,  etc n  Matt.  13  :  57;  John  4: 44... 


the  advent  of  Christ,  but  not  completed  till  his 
second  coming  and  final  triumph. 
30-22.  Gave   it  aitaiii    to  the  minister. 

To  the  officer  of  the  s^'nagogue,  who  had  charge 
of  the  books  as  well  as  of  the  building.  His 
duties  were  partly  of  a  sacred,  partly  of  a  secu- 
lar character ;  his  office  corresponded  with  that 
of  the  modern  sexton ;  but  he  was  also  often  the 
teacher  of  the  synagogical  school.  —  And  sat 
down.  The  Jewish  rabbis  taught  sitting. — 
And  the  eyes  *  *  *  were  fastened  on 
him.  An  indication  of  that  peculiar  power 
which  secures  to  the  true  orator  the  attention  of 
his  audience  before  he  begins  to  speak.  Comp. 
Acts  6  :  15. — And  he  began  to  say  to  them. 
The  report  of  this  sermon  is  not  verbatim.  The 
first  part  of  his  discourse  was  given  to  an  exposi- 
tion of  his  own  ministry,  as  a  fulfillment  of  this 
prophecy,  and  probably  occupied  some  time. 
The  narrator  passes  over  this  introduction 
briefly  ;  his  object  is  to  give  only  so  much  fully 
as  is  necessary  to  explain  the  expulsion  of  Christ 
from  his  home  in  Nazareth. — And  all  bare 
him  AV'itness.  Bore  unconscious  witness  to 
the  power  of  Christ,  by  their  attention,  and  by 
their  whispered  exclamations  of  wonder.  So 
later,  even  the  soldiers  sent  to  arrest  Christ, 
bore  witness  to  his  power  (john  i  -.  46). — And 
wondered  at  the  words  of  grace.  The 
reference  is  to  his  grace  in  manner,  not  to  his 
doctrine ;  for  the  universality  of  divine  grace 
which  he  preached  angered  them.  What  they 
were  astounded  at  was  that  the  "  cai'penter's 
son  "  could  speak  with  such  ease  and  grace,  hav- 
ing never  received  the  rabbinical  education.  So 
the  Jews  were  astounded  at  his  teaching  in  Je- 
rusalem, who  had  never  learned  in  their  prepar- 
atory schools   (John  7  :  15). 

23,  24.  The  meaning  appears  to  be  this.  The 
people  had  heard  the  fame  of  Christ's  works  in 
Capernaum,  as  there  they  had  heard  of  the  fame 
of  his  works  in  Jerusalem  (john  4 :  45).  They  were 
skeptical,  because  to  them  he  was  only  a  peas- 
ant's son ;  they  knew  him  to  be  of  obscure  pa- 
rentage ;  his  father  was  dead,  and  had,  perhaps, 
left  his  mother  in  poverty  ;  this  suspicious  skep- 
ticism was  aggravated  by  their  jealousy  of  Caper- 
naum. He  read  their  thoughts  and  interpreted 
them.  They  wovild  have  had  him  first  improve 
his  o^\'n  condition,  and  not  claim  to  be  the  Prince 


of  Israel  while  living  on  the  fare  and  wearing  the 
attire  of  the  common  class  of  laborers  ;  and  they 
would  have  had  him  confer  fame  on  his  own  vil- 
lage, not  go  away  to  confer  it  upon  other  towns 
by  working  miracles,  where  he  was  little  known. 
He  answered  the  proverb  they  would  have  quoted 
to  him  by  another,  •'  No  prophet  is  accepted  in 
his  own  country."  He  then  proceeded  to  illus- 
trate the  truth,  that  grace  follows  faith,  not 
nationality,  and  is  denied  to  the  unbelieving 
Jew  and  granted  to  the  believing  Gentile,  by 
two  striking  instances  in  0.  T.  history. 

25-27.  This  is  the  first  intimation  of  the  ex- 
tension of  the  Gospel  to  the  heathen.  Observe 
how  skillfully  Christ  presents  this  truth,  so  un- 
palatable to  the  Jewish  people.  He  does  so  by 
implication,  not  by  assertion,  and  by  a  simple 
recitation  of  their  own  O.  T.  history,  leaving 
them  to  draw  their  own  deductions.  As  Elijah 
gave  food  by  a  miracle  to  the  heathen  widow  of 
Sarepta,  and  Elisha  to  the  heathen  captain  of 
Syria,  so  Christ  will  break  to  the  Gentile  the 
bread  of  Ufe,  which  the  Jew  rejects,  and  heal  the 
sinner  who  comes  to  him  from  outcast  nations. 
And  it  is  still  true  that  his  grace  is  often  rejected 
by  those  who  seem  the  nearest  to  it,  and  is  ac- 
cepted by  those  who  seem  the  most  remote. — 
Three  years  and  six  months.  So  in  Jass. 
5  :  17.  1  Kings  17  :  1,  and  1  Kings  18  : 1,  have 
been  thought  to  imply  that  the  drought  lasted 
less  than  three  years ;  but  this  is  not  a  necessary 
implication.  In  the  former  passage  Elijah  pro- 
phesies to  Ahab  the  coming  drought,  and  in  the 
latter,  "in  the  third  year,"  is  sent  to  foretell  the 
rain.  But  this  phrase,  "third  year,"  may  mean 
either  the  third  from  the  prophecy,  or  the  third  of 
the  drought ;  and  if  the  former  there  would  be 
no  reason  to  believe  that  the  drought  had  lasted 
only  three  years,  for  the  expression  of  Elijah  in 
giving  the  prophecy  of  the  drought,  is  consistent 
with  the  idea  that  it  had  already  lasted  some  time 
before  the  prophet  warned  Ahab  of  its  continu- 
ance. It  is  evident  from  Christ's  language  here, 
and  that  of  James,  that  the  Jews  generally  under- 
stood from  the  account  that  the  drouiiht  lasted 
over  three  years..— Sarepta.  Same  as  Zarephath 
(1  Kings  17  f  9, 10),  the  modern  Surafend.  It  lay  be- 
tween Tyre  and  Sidon,  on  the  Phosnician  coast. 
The  modern  village  is  about  a  mile  from  the 
ruins  of  the  ancient  one.     For  good  description 


34 


LUKE. 


[Ch.  IV. 


28  And  all  they  in  the  synagogue,  when  they  heard 
these  things,  were  hlled  with  wrath, 

29  And  rose  up,  and  thrust  him  out  of  the  city,  and 
led  him  unto  the  brow  of  the  hill  whereon  their  city 
was  built,  that  they  might  cast  him  down'  headlong. 

30  But  he,  passing  "  through  the  midst  of  them,  went 
his  way ; 

31  And  came  down  to  Capernaum,  a  city  of  Gahlee, 
and  taught  them  on  the  sabbath  days. 

32  And  they  were  astonished  at  his  doctrine  :  for  his 
word  was  with  '  power. 

33  And  "  in  the  synagogue  there  was  a  man,  which 
had  a  spirit  of  an  unclean  devil,  and  cried  out  with  a 
loud  voice. 


34  Saying,  Let  us  alone  ;  what '  have  we  to  do  with 
thee,  t/iou  Jesus  of  Nazareth  ?  art  thou  come  to  destroy 
us?  I"  know  thee  who  thou  art:  the"  Holy  One  of 
God. 

35  And  Jesus  rebuked  him,  saying.  Hold  thy  peace, 
and  come  out  of  him.  And  when  the  devil  had  thrown 
him  in  the  midst,  he  came  out  of  him,  and  hurt  him  not. 

36  And  they  were  all  amazed,  and  spake  among 
themselves,  saying.  What  a  word  is  this  I  for  with  au- 
thority and  power  he  commandeth  the  unclean  spirits, 
andy  they  come  out. 

37  And  the  fame  of  him  went  out  into  every  place 
of  the  country  round  about. 

38  And  he  arose  out  of  the  synagogue,  and  entered 


r  PS.  37  :  14,  32,33. 


John  8  :  59  ;   10  :  39. . .  .t  Jer.  S3  :  C9  ;   Matt.  7  :  M,  29  ;  Titus  9:15;  Heb.  4  :  12. . .  .11  Mnrk  1  :  23. . .  .v  Jaiues  2:19... 
w  verse  41... .X  ih.  1  :  35j   Ps.  16  :  M  ;   0an.  9  :  V^  ;   Ails  :i  :  14. . .  .y  1  Pet.  3  :  22. 


see    Thomson's    Land    and   the    Book,   Vol.   I., 
234-236. 

28-30.  The  rage  of  the  people  was  the  result 
of  their  bigotry.  To  them  it  was  intolerable  that 
Israel  should  be  rejected  and  the  heathen  ac- 


VICINITY   OF   NAZARETH. 


cepted.  Analogous  was  the  Jews'  treatment  of 
Paul  when  he  preached  a  similar  doctrine  (Acts 
22 :  22),  and  of  Christ,  when  just  previous  to  his 
death  in  Jerusalem,  he  declared  that  the  stone 


which  the  builders  refused  would  grind  the  na- 
tion to  powder.  It  was  this  teaching  (Matt.  21 :  28 
to  ch.  22 :  13)  which  turned  the  enthusiasm  into  a 
feeling  of  passionate  hate,  and  the  cry  of  "  Ho- 
sanna  "  into  one  of  "  crucify  him."  It  illustrates 
the  declaration  of  John  1  :  11. 
The  accompanying  illustration 
shows  the  general  character  of 
the  environs  of  Nazareth,  and 
sufficiently  explains  the  possibil- 
ity of  thrusting  one  off  a  preci- 
pice in  its  immediate  vicinity. 
The  traditional  site  is  called  the 
Mount  of  Precipitation,  and  is 
two  miles  away.  That  an  in- 
furiated mob  should  have  under- 
taken to  conduct  the  victim  two 
miles  before  putting  him  to 
death  is  so  highly  improbable 
that  the  tradition  would  be  un- 
worthy of  credence,  even  if  it 
were  better  authenticated.  It 
is,  however,  of  no  great  antiqui- 
ty. I  do  not  believe  that  the 
escape  of  Christ,  here  or  fn  John 
8 :  59,  can  be  regarded  as  jiroper- 
ly  miraculous  ;  for  there  are  no 
other  instances  in  which  Christ 
employed  his  divine  power  for 
his  own  preservation ;  the  sug- 
gestion to  do  this  was  one  of  the 
temptations  which  he  met  and 
overcame  at  the  beginning  of  his 
career  (Matt.  4 : 3, 4 ) ;  to  have  yield- 
ed to  it  now,  would  have  marred 
the  perfection  of  his  incarnation, 
by  which  he  was  made  under  the 
law  (Gal.  4  : 4),  and  in  the  condi- 
tion of  man  (pmi.  2 : 7,8).  I  believe 
with  Godet,  that  "he  passed 
through  the  group  of  these  in- 
furiated people  with  a  majesty 
which  overawed  them." 

31,  32.  It  is  probable,  though  Alford  thinks 
otherwise,  that  this  mob  was  the  occasion  of 
Christ's  change  of  residence  from  Nazareth  to 


WM 


Ch.  V.J 


LUKE. 


35 


into  Simon's  house.  And^  Simon's  wife's  motiier  was 
taken  with  a  great  fever  ;  and  they  besought  him  for 
her. 

30  And  he  stood  over  her,  and  rebuked  the  fever ; 
anil  it  left  her  :  and  immediately  she  arose,  and  minis- 
tered unto  them. 

40  Now  when  the  sun  was  setting,  all  they  that  had 
any  sick  with  divers  diseases  brouglit  them  unto  him  ; 
anij  he  laid  his  hands  on  everyone  of  them,  and  healed 
thera. 

41  And  devils  also  came  out  of  maiiy,  crying  out, 
and  saying.  Thou  art  Christ  the  Son  of  God.  And  he, 
rebuking  i/iem,  RuSeied  them  not  to  speak:  for  they 
knew  that  he  was  Christ. 

42  And  when  it  was  day,  he  departed,  and  went  into 
a  desert  place  :  and  the  people  sought  him,  and  came 


unto  him,  and  stayed  him,  that  he  should  not  depart 
from  them. 

43  And  he  said  unto  them,  I  must  preach  the  king- 
dom of  God  to  other  cities  also  ;  for  therefore  »  am  1 
sent. 

44  And  he  preached  in  the  synagogues  of  Galilee. 


CHAPTER    V. 

AND**  it  came  to  pass,  that,  as  the  people  pressed 
upon  him  to  hear  the  word  of  God,  he  stood  t)y 
the  lake  of  Gennesaret, 

2  And  saw  two  ships  standing  by  the  lake  :  but  the 
fishermen  were  gone  out  of  them,  and  were  washing 
iAeir  nets. 


z  Matt.  8  :  14,  etc. ;  Mark  1  :  29,  etc a  Mark  1  :  38 ....  b  Matt.  4:18,  etc. ;  Mark  1:16,  etc. 


Capernaum,  referred  to  in  John  3  :  13.  Doctrine 
is  teaching ;  not  what  he  taught,  but  the  manner 
and  spirit  of  the  teaching.  The  power  is  that  re- 
ferred to  in  Matt.  7  :  29  (see  note  there),  and  illus- 
trated in  the  Sermon  on  the  Mount ;  the  power 
of  a  direct  appeal  to  the  hearts  and  consciences 
of  his  hearers,  of  his  own  spiritual  earnestness 
and  consecration,  and  of  the  Spirit  of  God,  speak- 
ing in  and  througli  him. 

33-37.  Healingof  the  Demoniac. — Peculiar 
to  Mark  1  :  31-37,  and  Luke.  See  notes  on  Mark. 
The  phrase  "hurt  him  not,"  is  peculiar  to  Luke, 
whose  description  of  diseases  and  their  effects  is 
characteristic  of  the  "beloved  physician"  (coi. 
4 :  14). 

38,  39.  The  Healing  of  Peter's  Mother- 
in-law.— Matt.  8  :  14r-n ;  Mark  1  :  39-34.  See 
notes  on  Matthew.  Luke  gives  the  peculiar 
description  of  the  fever  as  a  "great  fever.'''' 
Fevers,  in  the  medical  language  of  that  day, 
were  simply  divided  into  little  and  great  fevers. 
This  was  one  of  a  serious  character  ;  probably 
malarious.  Mebukecl  the  fever  is  also  peculiar  to 
Luke — a  poetical  expression,  signifying  that  he 
expelled  it. 

40-44.  First  Circuit  in  Galilee.  —  Mark 
1  :  35-39 ;  Matt.  4  :  33-35.  See  notes  on  both 
Gospels.  From  Mark,  it  appears  that  Christ 
arose  before  day,  and  that  the  people  who  fol- 
lowed were  led  by  Simon  Peter.  Matt.  8  :  17, 
which  belongs  chronologically  with  this  account, 
gives  a  hint  of  the  cause  of  Christ's  sleeplessness, 
viz.,  his  intense  sympathies. 

(11.5:1-11.    THE  CALL  OP  FOUR  DISCIPLKS.    Christ 

a  POPUIiAR  PREACHER. — THE  ATTRACTION  AND  POWER 
OP  THE  WORD  OP  GoD. — ThE  OBEDIENCE  OP  FAITH  IL- 
LUSTRATED.— The   PRATER    OF    FEiR:     DEPART  PROM 

ME. — Christ's  call  a  call  to  work. 

Alf ord  regards  this  call  of  the  four  disciples  as 
distinct  from  and  later  than  the  similar  incident 
recorded  in  Matt.  4  :  18-33,  and  Mark  1  :  lG-20. 
In  this  opinion  he  stands  almost  alone.  They  are 
generally  regarded  as  different  accounts  of  the 
same  event.    There  is  small  reason  for  regarding 


them  as  different.  To  suppose  that  Christ  called 
these  four  disciples  ;  that  they  forsook  their  fish- 
ing to  follow  him ;  left  him  and  went  back  to 
their  fishing,  and  were  a  second  time  called, 
now,  with  the  added  emphasis  of  a  miracle, 
neither  accords  with  Christ's  character  nor  with 
that  of  the  four  apostles.  There  is  no  inconsist- 
ency in  the  three  accounts.  Matthew  and  Mark 
omit  the  preaching  from  the  boat  and  the  mira- 
cle, but  narrate  the  call  with  greater  detail  than 
Luke.  Compare  with  the  notes  here  those  on 
Matthew,  and  see  below  Alford's  arguments  in- 
cidentally answered. 

1,2.  As  the  people  pressed  upon  him  to 
hear  the  Avord  of  God.  Christ  was  a  popular 
preacher.  It  was  a  local  prejudice,  stirred  up  by 
an  inimical  priesthood,  which  crucified  him. 
The  reason  of  his  popularity  is  here  indicated. 
The  people  heard  from  him  the  word  of  God. 
For  the  same  reason  he  spake  with  authority 
(Matt  7 :  29).  The  word  of  God  has  always  had 
power  to  attract  as  well  as  to  convince  and  to 
convert.  It  was  the  word  of  God  which  men 
pressed  to  hear  in  t'.:e  days  of  Savanarola,  Huss, 
Luther,  Wychffe,  Wesley,  and  which  still,  in  our 
own  time,  they  press  to  hear  from  Bible  preach- 
ers, who  always  possess  a  power  not  their  own. 
Contrast  Christ's  teaching  in  Nazareth  (di.  4  :  i6-«) 
and  in  Capernaum.  Observe  his  example  to  the 
unsuccessful  preacher.  Rejected  by  one  city  he 
carries  his  message  to  another.  Seeming  failure 
became  to  patient  laerseverance  the  precursor 
of  abundant  success. — Lake  of  Gennesaret. 
Otherwise  called  Sea  of  Galilee.  For  description 
see  note  on  Matthew.— Two  ships.  Fisher- 
man's boats.  They  carried  saU,  but  were  not  too 
large  to  be  propelled  by  oars  (Mark  4 :3ii,  note). — 
The  fishermen.  Washing  their  nets.  To 
get  the  full  significance  of  this  incident  the 
reader  must  have  some  familiarity  with  Oriental 
fishing.  For  detailed  description  see  Thompson's 
Land  and  the  Book,  Vol.  II,  p.  79.  It  is  rarely  done 
with  the  hook  ;  generally  with  nets.  These  are 
of  vai-ious  kinds.  There  is  the  hand-net,  in  shape 
like  the  top  of  a  tent,  with  a  long  cord  fastened 


36 


LUKE. 


[Ch.  V. 


3  And  he  entered  into  one  of  the  ships,  which  was 
Simon's,  and  prayed  him  that  he  would  thrust  out  a 
little  from  the  land.  And  he  sat  down,  and  taught  the 
people  out  of  the  ship. 

4  Now  when  he  had  left  speaking,  he  said  unto 
Simon,  Launch  '^  out  into  the  deep,  and  let  down  your 
nets  for  a  draught. 

5  And  Simon,  answering,  said  unto  him,  Master,  we 
have  toiled  all  the  night,  and  have  taken  nothing:'' 
nevertheless,  at  thy  word  I  will  let  down  the  net. 


6  And"  when  they  had  this  done,  they  inclosed  a 
great  multitude  of  fishes  :  and  their  net  brake. 

7  And  they  beckoned  unto  their  partners,  which 
were  in  the  other  ship,  that  they  should  come  and  helpf 
them.  And  they  came,  and  filled  both  the  ships,  so 
that  they  began  to  sink. 

8  When  Simon  Peter  saw  zV,  he  fell  down?  at  Jesus' 
knees,  saying,  Depart  from  me  :  for  1  am  a  sinful  man. 
O  Lord. 

9  For  he  was  astonished,  and  all  that  were  with  him, 
at  the  draught  of  the  fishes"  which  they  had  taken : 


.d  Ps.  127  :  I,  2  ;  Ezek.  37  :  1 1,  12. . .  .e  Ecclea.  11  :  6  ;   Gal.  6  :  9. ..  .f  Exofl.  23  ;'6  ;  Prov.  18  :  24  :   Gal.  6  : 
2  Sam.  6  :  9  ;   1  Kings  17  :  18  ;   Isa.  6  :  5. . .  .li  Ps.  8  :  6,  8. 


.  .g  Judges  13  :  22; 


ORIENTAL   FISHEKS. 


to  the  apex  ;  this  is  tied  to  the  fisherman's  arm, 
and  the  net  so  folded  that  when  it  is  thrown  it 
expands  to  its  utmost  circumference  ;  around 
the  bottom  are  beads  of  lead  to  make  it  sink  sud- 
denly to  the  bottom.  The  fisherman  watches, 
sees  the  fish  in  the  surf,  throws  the  net,  which 
encircles  the  victim,  who  is  then  drawn  leisurely 
to  the  shore.  For  illustration  see  Matt.  4  :  18, 19, 
Vol.  I.,  p.  81.  There  is  the  drag-net,  worked  by 
several  fishermen  together;  some  row  the  boat, 
some  cast  out  the  rope,  some  on  shore  draw  it  in, 
some  at  the  ends  beat  the  water  to  frighten  the 
fish  from  escaping.  See  Matt.  13  :  47-50,  notes. 
There  are  bag-nets  and  basket-nets  of  various 
kinds,  so  constructed  and  worked  as  to  enclose 
the  fish  in  deep  water.  It  Avas  such  a  net  which 
Dr.  Thompson  supposes  was  used  here.  The  dis- 
ciples were  washing  their  nets  to  cleanse  them 
from  mud  or  stones,  or  matter  accumulated 
from  the  bottom  of  the  lake  or  along  the  shore. 

3-5.  It  is  evident  that  there  was  some  pre- 
vious acquaintance  between  Jesus  and  Simon, 
from  which  Alford  draws  the  conclusion  that  the 
call  of  Simon,  recorded  in  Matthew,  had  pre- 
viously taken  place.  This  does  not  follow.  Peter 
had  met  Jesus  some  time  previous  at  the  baptism 
of  John  in  the  Jordan  (John  i  :  40-42),  and  the  ac- 
quaintance then  founded  was  sufficient  to  ac- 


count for  Peter's  loan  of  the  boat  and  subse- 
quent obedience  to  the  directions  of  Christ.  Ob- 
serve that  Christ  preached  everywhere  ;  that  no 
ritualistic  service,  therefore,  could  have  accom- 
panied his  service.  We  have  no  account  of  even 
a  prayer  or  a  psalm.  Certainly  instruction-  was 
the  main  element  in  the.se  out-of-door  services. 
Observe,  too,  the  childlike  trustfulness  of  Si- 
mon's obedience.  He  might  not  unnaturally 
have  refused,  on  the  point  that  Christ,  who  was 
a  carpenter,  knew  nothing  about  fishing ;  and 
there  was  no  promise  and  no  apparent  expecta- 
tion of  a  miracle. 

6,  7.  That  a  miracle  is  intended  is  unques- 
tionable. How  wrought,  whether  by  a  divine 
act  drawing  together  at  this  time  and  place  a 
shoal  of  fishes,  or  by  a  divine  knowledge  per- 
ceiving the  shoal  that  was  there,  the  narra- 
tor does  not  indicate.  It  is  enough  for  us  that 
Simon  Peter,  who  was  a  fisherman,  and  was  able 
to  judge,  accounted  the  event  an  evidence  of  .su- 
pernatural power.  It  produced  the  desired  ef- 
fect on  him  and  his  co-laborers.  Tristram  (Land 
of  Israel)  says,  referring  to  the  fish  of  the  Sea  of 
Galilee,  "The  shoals  were  marvelous;  black 
masses,  many  hundred  yards  long,  with  their 
black  fins  projecting  out  of  the  water  as  thick  as 
they  could  pack.     No  wonder  any  net  should 


Ch.  v.] 


LUKE. 


37 


10  And  so  was  also  James  and  John,  the  sons  of  Zeb- 
edee,  which  were  partners  with  Simon.  And  Jesus 
said  unto  Simon,  Fear  not ;  from  henceforth  thou  shalt 
catch  men. 

11  And  when  they  had  brought  their  ships  to  land, 
they  forsooic'  all,  and  followed  him. 

12  AndJ  it  came  to  pass,  when  he  was  in  a  certain 
city,  behold,  a  man  lull  of  leprosy  ;  who  seeing  Jesus, 
fell  on  A«face,  and  besought  him,  saying.  Lord,  if  thou 
wilt,  thou  canst  make  me  clean. 

13  And  he  put  forth  Ais  hand,  and  touched  him,  say- 
ing, I  will ;  be''  thou  clean.  And  immediately  the  lep- 
rosy departed  from  him. 

14  And  he  charged  him  to  tell  no  man :  but  go  and 
shew  thyself  to  the  priest,  and  offer  for  thj'  cleansing. 


according  as  Moses  commanded,'  for  a  testimony  unto 
them. 

15  But  90  much  the  more  went  there  a  fame  abroad 
of  him :  and"  great  multitudes  came  together,  to  hear, 
and  to  be  healed  by  him  of  their  infirmities. 

16  And"  he  withdrew  himself  into  the  wilderness, 
and  prayed. 

17  And  it  came  to  pass  on  a  certain  day,  as  he  was 
teaching,  that"  there  were  Pharisees  and  doctors  of  the 
law  sitting  by,  which  were  come  out  of  every  town  of 
Galilee,  and  Judaea,  and  Jerusalem  ;  and  the  power 
of  the  Lord  v/?ls  present  to  heal  them. 

18  And,P  behold,  men  brought  in  a  bed  a  man  which 
was  taken  with  a  palsy  :  and  they  sought  means  to 
bring  him  in,  and  to  lay  him  beiore  him. 


19:  27;   Phil.  3  :  7,  8. 
Mark  3:7;  Ji.hn  6  :  -i 


.j  M»tt.  8  :  2,  etc. ;   Mark  I  :40,  etc....k  2  Kings  S:  10,  14.... 1  Lev.  14  :  4,  etc..  ..n 
.  .11  Matt.  14  :  23 ;  Mark  6  :  46 o  John  3  :  21 p  -Matt.  9  :  2,  etc. ;  Mark  2  :  3,  etc. 


break  which  should  enclose  such  a  shoal." 
Peter  refers  to  fishing  all  night.  Night  fishing  is 
common  in  the  East,  both  with  the  spear  and  the 
net. 

8,  9.  Compare  Simon  Peter's  prayer  with  that 
of  the  Gadarenes  in  Matt.  8  :  34 ;  the  language  is 
simDar,  the  spirit  is  radically  different.  There 
they  desired  Christ's  departure  because  of  the 
injury  to  their  property.  Here,  it  is  evident, 
from  Simon  Peter's  subsequent  course  in  leaving 
all  to  foUow  Christ,  that  he  did  not  really  desire 
his  departure.  The  language  was  a  strong  ex- 
pression of  his  own  unworthiness  to  be  in  the 
presence  of  one  whose  divinity  was  even  then 
perceived  by  Peter's  quick  intuition.  Compare 
for  an  interpretation  of  Peter's  expression,  Exod. 
20  :  18,  19 ;  Judges  13  :  32  ;  1  Kings  17  :  18  ;  Isa. 
6:5;  Dan.  10  :  17,  "The  deepest  thing  in  man's 
heart  under  the  law  is  this  sense  of  God's  holi- 
ness as  something  bringing  death  and  destruc- 
tion to  the  unholy  creature.  Below  this  is  the 
utterly  profane  state  in  which  there  is  no  contra- 
diction felt  between  the  holy  and  the  unholy,  be- 
tween God  and  the  sinner.  Above  is  the  state  of 
grace,  in  which  aU  the  contradiction  is  felt ;  God 
is  still  a  consuming  fire ;  yet  not  any  more  for 
the  sinner,  but  only  for  the  sin.  It  is  stiU  felt — 
felt  far  more  strongly  than  ever,  how  profound 
a  gulf  separates  between  sinful  man  and  a  holy 
God ;  but  felt  no  less  that  this  gulf  has  been 
bridged  over,  that  the  two  can  meet,  that  in  One 
who  shares  with  both  they  have  already  met." — 
{Trench^  Notes  on  Miracles.) 

10,  11.  Compare  Matt.  4  :  19.  Combining  the 
two  reports,  it  will  appear  that  Christ  said  to 
Peter,  "Fear  not,  for  thou  shalt  catch  men;" 
and  afterward  bid  the  four  "  follow  me,  and  I 
will  make  you  fishers  of  men." 

In  studying  this  incident  observe,  (1)  That 
Christ  employs  familiar  figures  to  illustrate  the 
truth,  and  draws  each  soul  by  that  which  is 
attractive  to  it : — the  magicians  by  a  star  (Matt. 
2 : 1, 2) ;  the  hungry  people  by  a  promise  of  bread 
of  life  (John,  ch.  e) ;  the  Samaritan  woman  who 
came  to  draw  water,  by  a  promise  of  the  water 


of  life  (John  4  :  7-14) ;  the  fishermen,  by  the  prom- 
ise to  make  them  fishers  of  men.  (2.)  His  invi- 
tation. He  calls  us  to  the  life  of  work,  to  follow 
him  that  so  we  may  lead  others  to  follow  us  in 
our  following  of  him  (i  cor.  ii :  i).  (3.)  That  the 
promised  reward  is  success  in  that  work.  This 
was  the  hope  of  which  the  Psalmist  spoke, 
"He  shall  doubtless  come  again  with  rejoicing, 
bringing  his  sheaves  with  him"  (Ps.  i2f,  :  f.) ; 
and  this  was  the  joy  which  Christ  had  set  be- 
fore him,  and  which  enabled  him  to  endure  the 
cross,  despising  the  shame,  since  he  propheti- 
cally saw  of  the  harvest  of  his  Ufe  and  was  satis- 
fied  (isa.  53  :  11,12;   comp.  Isa.  65  :  ll).       (4.)   That  the 

promise,  as  interpreted  by  this  event,  is  a 
catching  of  many  souls.  It  is  not  individual 
fishing,  to  be  interpreted  by  the  modern  angling 
with  hook  or  fly,  but  net-fishing,  in  which  great 
numbers  are  brought  into  the  net.  It  is  a  prom- 
ise of  revival  scenes.  Its  first  fulfillment  was  the 
day  of  Pentecost,  when  Peter's  net  drew  three 
thousand  souls  into  the  kingdom  of  Christ.  (5.) 
Peter  and  his  co-laborers  are  called  from  a  pros- 
perous business ;  from  a  business  which  Christ 
has  just  made,  especially  and  miraculously,  pros- 
perous ;  and  the  prosperity  is  the  reason  why 
they  leave  it  at  his  call.  Compare  their  readi- 
ness with  that  hesitancy  and  declination  of  those 
to  whom  no  harder  test  was  proposed  (ch.  9 :  57-62 ; 

18  :  I8-23). 

12-16.  The  Healing  OF  THE  Lepek.— Comp. 
Mark  1 :  40-45 ;  Matt.  8  :  2-4.  I  have  treated  it 
fully  in  Matthew  ;  see  notes  there.  The  phrase 
here,  '■'■Full  of  leprosy,"'  is  peculiar  to  Luke,  and 
is  an  indication  of  the  incurable  character  of  the 
disease.    It  had  already  affected  the  whole  body. 

17-26.  The  Heai.ing  of  the  Paralytic— 
Matt.  9:2-8;  Mark  2  :  1-12,  notes.  This  miracle 
was  wrought  at  Capernaum  (Mark  2 :  i)  at  the  time 
indicated  here  and  in  Mark.  Ver.  17  here  is  pe- 
culiar to  Luke.— From  every  town  of  Gali- 
lee, etc.  Not  to  be  taken  literally.  The  people 
were  simply  from  all  quarters.  The  complaints 
against  Christ  probably  came  from  the  Judeans, 
who  were  jealous  of  the  influence  of  one  whom 


38 


LUKE. 


[Ch.  VI. 


19  And  when  they  could  not  find  by  what  ivay  they 
might  bring  him  in  because  of  the  multitude,  they  went 
upon  the  housetop,  and  let  him  down  through  the 
tiling,  with  his  couch,  into  the  midst  before  Jesus. 

20  And  when  he  saw  their  faith,  he  said  unto  him, 
Man,  thy  sins  are  forgiven  thee. 

21  And  the  scribes  and  the  Pharisees  began  to  rea- 
son, saying,  Who  is  this  which  speaketh  blasphemies  ? 
Who  can  forgive  1  sins,  but  God  alone  ? 

22  But  when  Jesus  perceived  their  thoughts,  he,  an- 
swering, said  unto  him.  What  reason  ye  in  your  hearts  ? 

23  Whether  is  easier,  to  say,  Thy  sins  be  forgiven 
thee  ;  or  to  say.  Rise  up  and  walk  ? 

24  But  that  ye  may  know  that  the  Son  of  man  hath 
power  upon  earth  to  torgive  sins,  (he  said  unto  the  sick 
of  the  palsy,)  I  say  unto  thee,  Arise,  and '  take  up  thy 
couch,  and  go  into  thine  house. 

25  And  immediately  he  rose  up  before  them,  and 
took  up  that  whereon  he  lay,  and  departed  to  his  own 
house,  glorifying  God. 

26  And  they  were  all  amazed,  and'  they  glorified 
God,  and '  were  filled  with  fear,  saying,  We  have  seen 
strange  things  to-day. 

27  And  "  after  these  things  he  went  forth,  and  saw  a 
publican,  named  Levi,  sitting  at  the  receipt  of  custom : 
and  he  said  unto  him.  Follow  me. 

28  And  he  left  all,  rose  up,  and  followed  him. 

29  And  Levi  made  him  a  great  feast  in  his  own 
house  :  and  ^  there  was  a  great  company  of  publicans 
and  of  others  that  sat  down  with  them. 

30  But  their  scribes  and  Pharisees  murmured  against 
his  disciples,  saying.  Why  do  ye  eat  and  drink  with 
publicans  and  sinners  ? 


31  And  Jesus,  answering,  said  unto  them.  They  that 
are  whole  need  not  a  physician  ; "  but  they  that  are 
sick. 

32  I  came  not  to  call  the  righteous,  but  sinners  '^  to 
repentance. 

33  And  they  said  unto  him.  Why  do  the  disciples  of 
John  fast  often,  and  make  prayers,  and  likewise  the 
disciples  of  the  Pharisees  ;  but  1  thine  eat  and  drink  ? 

34  And  he  said  unto  them,  Can  ye  make  the  children 
of  the  bridechamber  fast,  while  the  bridegroom  is  with 
them  ? 

35  But  the  days  will  come  when  the  bridegroom 
shall  be  taken  away  from  them,  and  then  shall  they 
fast  ^  in  those  days. 

36  And  '^  he  spake  also  a  parable  unto  them  :  No  man 
putteth  a  piece  of  new  garment  upon  an  old  :  if  other- 
wise, then  both  the  new  maketh  a  rent,  and  the  piece 
that  was  taken  out  of  the  new  agreeth  not  ^  with  the 
old. 

37  And  no  man  putteth  new  wine  into  old  bottles ; 
else  the  new  wine  will  burst  the  bottles  antl  be  spilled, 
and  the  bottles  shall  perish. 

38  But  new  wine  must  be  put  into  new  bottles  ;  and 
both  are  preserved. 

39  No  man  also  having  drunk  old  %uine  straightway 
desireth  new  :  for  he  saith.  The  old"=  is  better. 

CHAPTER   VI. 

AND  <•  it  came  to  pass  on  the  second  sabbath  after 
the  first,  that  he  went  through  the  corn  fields; 
and  his  disciples  plucked  the  ears  of  com,  and  did  eat, 
rubbing  them  in  their  hands. 


Q  PB.  32  :  6  :  103  :  3  ;  130  :  4  :  Isa.  1  :  18  ;  43  :  25 r  John  5  :  8,  12 s  Acta  4  :  21 ;  Gal.  1  :  24 1  verse  8 u  Matt.  9  :  9,  etc. ;  Mark  2  :  13 

T  ch.  15  :  1,  eti-....w  Jer.  8  :  22.... x  ch.  15  :  7,  10  ;    1  Cor.  6  :  9-U  ;    1  Tim.  1  :  15;  2  Pet.  3  :  9.... y  ch.  7  :  34,35...  z  Isa.  22:  12 a  MatU 

8  :  16,  17  ;  Mark  2  :  21,  22 b  Lev.  19  :  19 ;  Deut.  22  :  11 ;  2  Cor.  6  :  16 0  Jer.  6:16 d  Matt.  12  :  1,  etc. ;  Mark  2  :  23,  etc. 


they  regarded  as  a  Galilean  rabbi  (John  7  :  52). — 
The  power  of  the  Lord  was  present  to 
heal  them.  Not  specifically  the  Pharisees 
and  doctors,  but  whoever  sought  healing.  The 
meaning  is  that  at  this  time  the  power  of  God  was 
manifest  in  and  exercised  by  Jesus  Christ  in  acts 
of  healing.  That  his  teaching  was  not  always  ac- 
companied by  acts  of  healing  is  certain  (Matt.  13 :  ss ; 
Mark  6 : 5).  Exccpt  for  Lukc  we  should  not  know 
that  any  other  cures  than  that  of  the  paralytic 
were  wrought  at  this  time.  Ver.  19  also  gives 
some  particulars  not  given  in  Mark.  For  notes 
on  the  narrative,  see  Mark  2  : 1-12. 

27-39.  The  Call  of  Levi  (Matthew) 
AND  Christ's  Consequent  Teaching.  —  Matt, 
ri)  :  9-17  ;  Mark  3  :  14-22.  This  call  occurred  prior 
•to  the  Sermon  on  the  Mount ;  and  I  think  the 
better  opinion  regards  the  call  and  supper  as  con- 
temporaneous events,  though  there  is  some 
ioubt  on  that  point.  See  notes  on  Matthew. 
Luke  alone  directly  declares  that  the  feast  was 
given  by  Levi  (Matthew),  but  this  is  fairly  im- 
plied by  Matthew  and  Mark.  The  expression  in 
ver.  36  is  slightly  different  from  the  analogous 
expression  in  Matthew  and  Mark.  It  should  be 
rendered  thus :  "  If  othtrvnse,  then  both  the  new  he 
rends, ' '  i.  e.,  by  taking  out  the  patch  for  the  old, 
"  and  the  patch  from  the  new  agrees  not  tvith  the 
old,^'  and  so  rends  that  also.  Comp.  note  on 
Matt.  9  :  16.  The  general  lesson  of  the  parable  is 
against  aU  attempt  to  patch  old  and  effete  sys- 
tems with  partial  reformations ;    here,  because 


the  attempt  spoils  them  both.  "  The  new  loses 
its  completeness ;  the  old  its  consistency." — {Al- 
fo7-d.)  The  better  reading  of  ver.  39  is,  Mo  man 
also  having  drunk  old  wine  desireth  new;  for  he 
saith  the  old  is  good,  omitting  straightway  and 
substituting  good  for  better.  This  verse  is  pe- 
culiar to  Luke.  Its  significance  appears  to  be, 
The  Jews,  who  have  been  accustomed  to  the  old 
order  of  things,  will  not  readily  accept  the  new 
wine  of  the  Gospel ;  its  lesson  is  one  of  patience 
to  all  Christian  teachers,  and  to  aU  reformers, 
who  must  expect  that  men  habituated  to  one 
form  of  life,  will  not  readily  abandon  it  for  a  new 
and  better  way.  "  The  old  is  good  enough,"  is  the 
common  language  of  opposition  to  all  reformers. 

Ch.  6  : 1-11.  THE  LAW  OF  THE  CHKISTAIN  SABBATH 
ILLUSTRATED, 

Matt.  12 :  1-14 ;  Mark  2  :  23-28  ;  3  : 1-5.  See 
notes  on  Matthew.  For  illustration,  see  frontis- 
piece. I  here  note  only  some  matters  peculiar 
to  Luke. 

1-5.  The  second  Sabbath  after  the  first. 
(dtjirf  ooTT^xtirw).  There  is  great  doubt  and  differ- 
ence of  opinion  as  to  the  meaning  of  the  Greek 
I  word  so  rendered.  It  occurs  nowhere  else,  and 
is  thought  by  some  critical  scholars  not  to  belong 
here,  but  to  be  a  gloss  which  has  crept  into  the 
account  by  a  combination  of  two  words  added  by 
different  scribes  in  the  margin.  Tischendorf, 
after  once  rejecting,  finally  retains  it ;  Meyer  re- 


Ch.  VL] 


LUKE. 


39 


2  And  certain  of  the  Pharisees  said  unto  them,  Why 
do  ye  that  which "  is  not  lawful  to  do  on  the  sabbath 
days? 

3  And  Jesus  answering  them  said,  Have  ye  not  read 
so  much  as  this,  what '^  David  did,  when  himself  was 
an  hungered,  and  they  which  were  with  him  ; 

4  How  he  went  into  the  house  of  God,  and  did  talte 
and  eat  the  showbread,  and  gave  also  to  them  that 
were  with  hmi  ;  which  it  is  not  lawful  s  to  eat,  but  for 
the  priests  alone  ? 

5  And  he  said  unto  them,  That  the  Son  of  man  is 
Lord  also  of  the  sabbath. 

6  And  h  it  came  to  pass  also  on  another  sabbath,  that 
he  entered  into  the  synagogue,  and  taught ;  and  there 
was  a  man  whose  right  hand  was  withered. 


7  And  the  scribes  and  Pharisees  watched  him, 
whether  he  would  heal  on  the  sal>bath  day,'  that  they 
might  find  an  accusation  against  him. 

8  But  he  knew  their  thoughts,J  and  said  to  the  man 
which  had  the  withered  hand,  Rise  up,  and  stand  forth 
in  the  midst.     And  he  arose,  and  stood  forth. 

9  Then  said  Jesus  unto  them,  I  will  ask  you  one 
thmg ;  Is  it  lawful  on  the  sabbath  days''  to  do  good, 
or  to  do  evil  ?  to  save  life,  or  to  destroy  ii  ? 

10  And  looking '  round  about  upon  them  all,  he  said 
unto  the  man,  Stretch  forth  thy  hand.  And  he  did  so  : 
and  his  hand  was  restored  whole  as  the  other. 

n  And  tliey  were  filled  with  madness ;  and  com- 
muned™ one  with  another  what  they  might  do  to 
Jesus. 


lExod.  20:  10;  Isa.  68  :  13....f  1  Sam.  21  :  6..  ..g  Lev.  24  :  9...  .h  chaps.  13  :  14;  14:3;  Matt.  12  :  10,  etc. :  Mark  3  :  1,  etc....lJohn9  :  16.... 
j  Job  42:  2...  j£  ch.  14:  3;  Exod.  20:  10.... 1  Mark  3  :  6..  ..m  Ps.  2  :  1,  2. 


jects  it ;  Alford  doubts  and  brackets  it.  It  seems 
to  me  more  probable  that  it  has  been  rejected 
because  of  the  difficulty  it  presented,  than  that 
it  has  been  invented  and  inserted.  Among  the 
various  explanations,  which  the  curious  student 
will  find  at  some  length  in  Alford  but  still  more 
clearly  expressed  in  Godet,  two  are  suggested, 
either  of  which  is  reasonable,  but  neither  of 
which  is  certain.  The  second  day  of  the  Pass- 
over week  was  a  Sabbath  day  (Lev.  23 : 6, :),  and 
from  that  day  seven  Sabbaths  were  reckoned  to 
the  Pentecost,  which  was  the  next  feast,  seven 
weeks  later.  It  is  supposed  by  Lightfoot,  Scali- 
ger,  De  Wette,  Brown,  and  others,  that  here  is 
meant  the  first  of  these  seven  Sabbaths,  %.  c,  the 
first  Sabbath  after  the  second  day  of  the  Pass- 
over. This  rendering  places  the  incident  imme- 
diately after  the  incident  and  address  recorded 
in  John,  ch,  5 ;  and  the  feast  referred  to  there 
(ver.  1)  is  assumed  to  be  the  Passover.  The  other 
explanation,  approved  by  Godet  and  adopted  by 
Oosterzee,  is  this  :  The  Israelites  recognized  two 
years ;  a  civil  year  commencing  in  autumn,  the 
month  of  Tisru  (Sept.),  and  the  church  year  com- 
mencing in  the  spring,  the  month  of  Nisan(Mar<h). 
Thus  there  were  two  first  Sabbaths,  a  first  first, 
and  a  second  first.  The  reference  will  then  be  to 
the  second  first  Sabbath,  i.  e. ,  to  the  first  Sabbath 
in  the  ecclesiastical  year.  And  this  explanation, 
like  the  other,  brings  the  incident  in  the  first 
Passover  week.  The  barley  harvest  was  in  April, 
the  wheat  harvest  in  May.  Thus  the  incident  un- 
doubtedly occurred  about  the  time  indicated  by 
these  two  interpretations.  The  question  is  of  im- 
portance only  as  it  serves  to  fix  a  date  in  Christ's 
life,  and  the  meaning  is  so  doubtful  that  it  can- 
not be  relied  upon  for  that  purpose. — Ears  of 
corn.  Of  grain ;  probably  wheat  or  barley. — 
Why  do  ye  ?  According  to  Matthew  and  to 
Mark  they  address  the  question  to  the  Lord, 
Why  do  thy  disciples  do  that  which  is  not  laufuU 
It  may  have  been  addressed  first  to  the  disciples, 
and  subsequently  to  the  Lord. 

6>  1 1 .  The  statement  that  this  was  on  another 
Sabbath,  is  peculiar  to  Luke.    It  was  probably  on 


the  Sabbath  immediately  succeeding.  Matthew's 
report  is  fuller  than  Luke's.  The  question  of  our 
Lord,  as  there  reported,  if  it  be  not  lawful  to  save 
a  sheep  from  a  pit,  is  repeated  m  Luke's  account 


EED   WHEAT   OF   PALESTINE. 

of  a  similar  Sabbath  day  healing  in  ch.  14  : 1-5. 
Hence,  Alford  concludes  that  Matthew  has  con- 
founded and  intermixed  the  two  incidents.  But 
what  reason  is  there  for  believing  that  Christ  did 


40 


LUKE. 


[Ch.  VI. 


not  use  the  same  illustration  on  a  second  occa- 
sion ?  That  he  did  sometimes  repeat,  not  only 
the  same  substantial  truths,  but  the  same  illus- 
trations, and  even  the  same  forms  of  expression, 
is  very  certain.  The  synagogue  where  this  oc- 
curred is  described  in  Matthew  as  "  their  syna- 
gogue," i.  e.,  one  in  which  the  more  rigorous  of 
the  Pharisees  predominated. 

12-49.  Christ  s  Sermon  on  the  Mount. — 
Of  this  sermon  we  have  two  reports  :  one  in  Mat- 
thew, chaps.  5,  6,  7,  and  one  here  in  Luke.  Sev- 
eral circumstances  have  led  some  critics  to  sup- 
pose that  they  are  two  sermons,  either  delivered 
at  different  periods  in  Christ's  ministry  or  deliv- 
ered twice  on  the  same  day ;  the  first  sermon,  as 


reported  in  Matthew,  being  preached  to  the 
disciples  ;  the  second,  as  reported  in  Luke,  being 
delivered  immediately  after,  on  Christ's  descent 
from  the  mountain,  to  the  multitude.  The 
reasons  for  this  opinion  are  as  follows  :  (1.)  The 
sermon  in  Matthew  is  expressly  stated  to  have 
been  delivered  in  the  mountain  (Matt,  s :  i),  in  Luke 
in  the  plain  (ver.  n).  (2.)  The  sermon  in  Luke  is 
immediately  connected  with  the  call  and  conse- 
cration of  the  twelve  to  an  apostolic  ministry. 
This  is  not  the  case  in  Matthew.  (3. )  The  report 
in  Matthew  is  much  longer,  yet  that  in  Luke  is 
not  an  abbreviation,  for  it  contains  some  passages 
(vers.  24-26)  uot  elscwhcre  reported  in  the  N.  T., 
and  some  others  (vers.  39,  4o),  reported  elsewhere, 


MOUNT   OF  BEATITUDES. 


but  not  in  Matthew's  account  of  the  Sermon  on 
the  Mount,  For  reasons  stated  more  fully  in  the 
notes  on  Matthew,  I  regard  the  two  as  reports  of 
the  same  discourse.  The  only  serious  ground  for 
a  different  opinion  is  the  conflict  in  statement  as 
to  the  place  of  delivery.  And  this  is  suflBciently 
explained  by  the  topography  of  the  Mount  of 
Beatitudes,  or  Horns  of  Hattin.  This  mount  or 
hill,  for  it  is  only  sixty  feet  above  the  plain,  is 
generally  believed,  partly  from  tradition  but 
more  from  the  peculiar  location  and  character  of 
the  hill  itself,  to  have  been  the  place  where  this 
sermon  was  delivered.  On  the  summit  of  this 
hill  is  a  spot  exactly  answering  to  Luke's  descrip- 
tion here,  which  should  be  rendered,  not  plain, 


but  level  place  (tottov  nsdiyov);  it  is  capable  of 
seating  upwards  of  two  thousand  persons,  and  is 
easily  accessible  from  the  plain  below.  On  either 
side  of  it  rise  the  two  horns,  which  give  the  liill 
its  present  name.  The  accompanying  illustration 
will  make  this  clear  to  the  reader.  Christ  went 
up  from  the  shore  of  the  Sea  of  Galilee  to  spend 
the  night  in  prayer  with  his  disciples.  The  peo- 
ple, as  on  so  many  occasions,  followed  him  up  in 
the  early  morning.  Descending  to  them  from  one 
of  the  horns,  where  he  had  retired  for  prayer,  he 
chose  from  his  avowed  disciples  the  twelve  to  be 
his  constant  companions,  and  then  preached  to 
them  and  to  all  the  people  this  memorable  ser- 
mon, as  an  explanation  of  the  principles  of  the 


Ch.  VL] 


LUKE. 


41 


12  And  "  it  came  to  pass  in  those  days,  that  he  went 
out  into  a  mountain"  to  pray,  and  continued  all  night 
in  prayer  to  God. 

13  And  when  it  was  day,  he  called  unto  kirn  his  dis- 
ciples :  and  of  them  he  chose  twelve,p  whom  also  he 
named  apostles  ; 

14  Simon  (whom  1  he  also  named  Peter)  and  Andrew 
his  brother,  James  and  John,  Philip  and  Bartholomew, 

15  Matthew  and  Thomas,  James  the  son  of  Alphaeus, 
and  Simon  called  Zelotes, 

16  And  }nda.s'  ihe  brother  of  James,  and  Judas  Is- 
cariot,  which  also  was  the  traitor. 

17  And  he  came  down  with  them,  and  stood  in  the 
plam,  and  the  company  of  his  disciples,  and"  a  great 
multitude  of  people  out  of  all  Judaea  and  Jerusalem, 
and  from  the  sea  coast  of  Tyre  and  Sidon,  which  came 
to  hear  him,  and  to  be  healed  '  of  their  diseases ; 

18  And  they  that  were  vexed  with  unclean  spirits : 
and  they  were  healed. 

19  And  the  whole  multitude  sought  to  touch  "him: 
for "  there  went  virtue  out  of  him,  and  healed  them  all. 


20  And"  he  lifted  up  his  eyes  on  his  disciples,  and 
said.  Blessed  be ye"^  poor:  for  yours  is  the  kingdom  of 
God. 

21  Blessed  are  ye  that  hunger  1  now  :  for  ye  shall  be 
filled.^  Blessed  are  ye  that  weep  "  now :  for  ye  shall 
laugh. 

22  Blessed  are  ye,  when  men  shall  hate'' you,  and 
when  they  shall  separate  ■=  you  from  their  company^ 
and  shall  reproach  ^o^/j  and  cast  out  your  name  as  evil, 
for  the  Son  of  man's  sake. 

23  Rejoice  '^  ye  in  that  day,  and  leap  for  joy :  for,  be- 
hold, your  reward  m  great  in  heaven:  for  m  the  like 
manner  "=  did  their  fathers  unto  the  prophets. 

24  But  woe  unto  you  that  are'  rich  !  for  y^ 
ceivede  your  consolation. 

25  Woe  unto  you  that  are  full !  •>  for  ye  shall  hunger. 
Woe  unto  you  that  laugh'  now!  for  ye  shall  mourn 
and  weep. 

26  Woe  unto  you  when  all  men  shall  speak  well '  of 
you  !  for  so  did  their  fathers  to  the  false  prophets. 


ye  have  re- 


n  Malt.  14  :  23 o  Matt.  6:6 p  Matt.  10  :  l,elc. ;  Mark  3  :  13  ;  6:7 q  Johnl  :  42 r  Jiide  1 s  Matt.  4:  26,  etc.;  Mark  3:  7,  etc 

t  Ps.  103  :  3  ;  -107  :  17-20. . .  .u  Numb.  21  :  S,  9  ;    Matt.  14  :  36  ;   John  3  :  14,  16. . .  .v  ch.  8  :  46  ;    Mark  5  :  30. . .  .w  Matt.  5  :  2,  etc. . .  .x  James 
2:  5....V  Isa.  65  :  1....Z  Ps.  107  :  9....a  Isa.  61  :  3;  Rev.  21  :4....b  John  17  :  14....C  1  Pet.  2  :  19,  20;   3 :  14  ;  4  :  14. . .  .d  Acts  6  :  41  ;  Col. 

1  :  24  ;  James  1:2 e  Acis  7  :  52  ;    Heb.  11  :  32-39 f  Hab.  2:9;   James  5:1 g  ch.  16  :  25 h  Isa.  28  :  7  ;   65  :  13 i  Prov.  14  :  13  ; 

Ephes.  6:4 j  John  15  :  19  ;  1  John  4  :  5. 


kingdom  which  he  had  come  to  establish.  On  the 
sermon  and  on  all  that  is  common  to  both  re- 
ports, see  notes  on  Matthew. 

12-16.  Of  the  twelve  apostles  there  are  four 
lists,  viz.,  Matt.  10  :  2-i ;  Mark  3  :  16-19  ;  Acts 
1  :  13  ;  and  Luke  6  :  13-16.  On  their  differences 
and  their  reconciliation,  see  Matt.  10  :  2,  note ; 
on  the  apostles  themselves  and  their  characters 
see  Vol.  I,  p.  147.  Matthew  gives  the  list,  not  in 
connection  with  their  call  and  consecration,  but 
with  their  subsequent  commission  to  go  out  two 
by  two  to  preach  the  Gospel.  He  does  not  indi- 
cate, however,  that  they  were  then  first  chosen. 
Nor  is  it  necessary  to  suppose  that  Christ  first 
exercised  the  choice  at  the  time  of  the  preaching 
of  this  sermon.  We  know  that  several  of  them 
had  been  heretofore  called,  and  had  attached 
themselves  to  his  service.  Perhaps  this  was  true 
of  all ;  but  now,  for  the  first  time,  they  were 
publicly  designated  and  set  apart  to  their  work. 
Christ's  example  gives  sanction  to  the  custom  of 
public  ordination  and  to  the  appointment  of  men 
especially  consecrated  to  the  work  of  the  minis- 
try, abandoning  all  secular  work  for  that  purpose. 

17-19.  Stood  in  the  plain.  Rather,  A 
level  place.  See  above. — They  were  healed. 
We  are  not  to  understand  that  at  the  time  of  the 
delivery  of  the  sermon  Christ  performed  the 
miracles  of  healing  [here  referred  to.  None  are 
mentioned  in  Matthew  as  being  performed  at 
this  time.  The  account  here  is  parallel  to  the  ac- 
count of  Christ's  work  in  Matt.  4  :  23-25,  and 
describes  the  general  features  of  his  ministry  at 
this  time.  This  idea  is  conveyed  in  the  original 
by  the  peculiar  form  of  the  expression — the  im- 
perfect tense— which  is  not  adequately  expressed 
in  the  English.  It  might  be  rendered  thus: 
They  also  that  were  vexed  with  unclean  spirits  were 
coming  ;  they  also  were  being  healed  ;  and  the  whole 


multitude  were  seeking  to  tottch  him,  for  power  was 
going  out  of  him  and  he  ivas  healing  all,  i.  e.,  all 
who  came  to  him.  That  any  were  healed  by 
touching  Jesus  without  the  deliberate  and  con- 
scious forth-putting  of  power  there  is  no  evi- 
dence. In  the  only  case  narrated  of  such  heal- 
ing, it  is  evident,  on  a  careful  study  of  the  narra- 
tive, that  Christ  deliberately  healed  ;  the  woman 
was  not  cured  by  the  garment,  but  by  the  will  of 
the  Lord.    See  Mark  5  :  30-84,  notes. 

20-23.  These  beatitudes  are  interpreted  by  a 
fuller  account  of  them  given  in  Matt.  5  :  3-12. 
The  poor  are  poor  in  spirit,  i.  e.,  the  humble  and 
contrite  ;  the  hungry,  those  that  hunger  and  thirst 
after  righteousness.  If  verses  20  and  21  stood 
alone,  one  might  perhaps  regard  them  as  refer- 
ring only  to  earthly  poverty  and  hunger  (as  De 
Wette  does),  and  Christ,  as  indicating  that  his 
disciples  should  be  poor  and  hungry  in  this  life, 
but  should  receive  a  compensation  in  wealth  and 
abundance  in  the  life  to  come  ;  but  (1)  this  does 
not  accord  with  Matthew's  fuller  report ;  (2)  nor 
with  the  general  course  of  Christ's  instruction ; 

(3)  nor  with  the  language  of  Luke  in  reporting 
Christ's  instructions  elsewhere  (see  ch.  12 :  21 ;  le :  11), 

(4)  nor  with  the  context  here  (ver.  22),  which  speaks 
of  suffering  for  the  Son  of  man's  sake  ;  (5)  nor 
with  the  woes  which  follow,  on  which  see  notes. 
We  must  not  however  forget  that  the  majority 
of  Christ's  hearers  were  poor,  hungry,  oppressed  ; 
and  that  poverty,  hunger,  and  suffering  are 
blessings  if  we  receive  them  aright  and  learn  the 
lessons  which  they  are  meant  to  teach.  The 
poor  are  blessed  if  they  leai-n  humility ;  the 
hungry,  if  they  obtain  a  higher  aspiration  after 
spiritual  life  ;  the  suffering,  if  they  are  drawn  to 
seek  refuge  in  God.  The  kingdom  of  God  here  is 
the  same  here  as  the  kingdom  of  Heaven  in  Mat- 
thew.   One  Evangelist  describes  it  by  its  king ; 


42 


LUKE. 


[Ch.  VI. 


27  But  I  say  unto  you  which  hear,  Love*  your  ene- 
mies, do  good  to  them  which  hate  you, 

28  Bless  them  that  curse  you,  and '  pray  for  them 
which  despitefuUy  use  you. 

29  And '"  unto  him  that  smiteth  thee  on  the  o«e  cheelc 
offer  also  the  other ;  and  him "  that  taketh  away  thy 
cloke  forbid  not  to  take  thy  coat  also. 

30  Give  °  to  every  man  that  asketh  of  thee  ;  and  of 
him  that  taketh  away  thy  goods  ask  them  not  again. 

31  Andp  as  ye  would  that  men  should  do  to  you,  do 
ye  also  to  them  likewise. 

32  For  if  ye  love  them  which  love  you,  what  thank 
have  ye  ?  for  sinners  also  love  those  that  love  them. 

33  And  if  ye  do  good  to  them  which  do  good  to  you, 
what  thank  have  ye  ?  for  sinners  also  do  even  the 
same. 

34  And  if  ye  lend  to  ikem  of  whom  ye  hope  to  re- 


ceive, what  thank  have  ye  ?  for  sinners  also  lend  to 
sinners,  to  receive  as  much  again. 

35  But  love  ye  your  enemies,i  and  do  good,  and 
lend,''  hoping  for  nothing  again  ;  and  your  reward  shall 
be  great,  and'  ye  shall  be  the  children  of  the  Highest : 
for  he  is  kind  unto  the  unthankful,  and  to  the  evil. 

36  Be  ye  therefore  merciful,  as  your  Father  also  is 
merciful. 

37  Judge '  not,  and  ye  shall  not  be  judged  :  condemn 
not,  and  ye  shall  not  be  condemned :  forgive,  and  ye 
shall  be  forgiven. 

38  Give,  and  it  shall  be  given"  unto  you;  good 
measure,  pressed  down,  and  shaken  together,  and  run- 
ning over,  shall  men  give  into  your  bosom."  For*" 
with  the  same  measure  that  ye  mete  withal,  it  shall  be 
measured  to  you  again. 

39  And  he  spake  a  parable  unto  them:   Can*  the 


k  verse  .35  •    Exod.  23  :  4,  5  ;   Prov.  25  :  21 ;    Matt.  5  :  44 ;   Rom.  12  :  20 1  ch.  23  :  34  ;   Acts  7  :  60 m  Matt.  5  :  39 n  I  Cor.  6:7... 

o  Deut.  15  :  7,  8,  10:    Prov.  19  :  17  ;    21  :  26  ;   Matt.  6  :  42,  etc p  Matt.   7  :  12 q  verse  27 r  Ps.  37  :  26  ;    112  :  5 s  Matt.  5  :  45... 

t  Matt.  7:1 u  Prov.  19  :  17  ;  Matt.  10  :  42 v  Ps.  79  :  12 w  Matt.  7:2;  Mark  4  :  24 ;  James  2  :  13 x  Matt.  15  :  14. 


the  other  by  its  capital.  On  the  spiritual  mean- 
ing and  application  of  these  beatitudes,  see  notes 
on  Matthew. 

24-26.  These  woes  have  their  place  in  the 
complete  sermon  in  Matthew,  in  ch.  5,  between 
verses  13  and  13.  Why  they  were  omitted  there, 
it  is  useless  to  conjecture.  It  is  far  more  prob- 
able that  a  later  tradition  dropped  them,  because 
they  were  thought  to  be  incongraous  with  the 
prevailing  spirit  of  that  discourse,  than  that  it 
added  them  here,  as  Meyer  has  supposed.  Tra- 
dition seeks  to  increase  the  blessings  but  to  di- 
minish the  warnings  of  Scripture.  Nor  are  these 
woes  denounced  against  the  rich  and  prosperous, 
as  if  the  prosperity  were  itself  a  crime.  The 
spirit  is  not  that  of  the  modem  commune.  Christ 
is  not  an  agrarian.  Joseph  of  Arimathea  and 
Nicodemus  are  among  his  disciples.  As  in  many 
other  passages,  if  we  would  correctly  under- 
stand the  real  meaning  of  Christ,  we  must  give 
a  careful  study  to  the  words  themselves.  The 
word  cmiHolation  in  ver.  24  {7iuouy.Xi]aiQ)  is  de- 
rived from  a  Greek  verb,  meaning,  To  call  to 
one's  aid ;  it  is  used  in  Luke  2  :  25  of  the  Mes- 
siah. A  different  form  of  the  same  word  is  used 
m  John  14  :  16,  26;  15  :  26,  etc.,  of  the  Holy 
Spirit ;  and  throughout  the  N.  T.,  of  that  spirit- 
ual life,  which  comes  from  calling  to  one's  aid 

the  Spirit  of  God  (Acts  9  :  31  ;    Rom.  15  :  4  ;  2  Cor.  1:3-5; 

PMi.  2 :  ]).  The  woe  here,  too,  is  denounced,  not 
merely  against  the  rich,  but  against  those  who 
have  made  riches  their  consolation,  i.  e.,  who 
have  chosen  it  as  their  chief  good,  as  their  Mes- 
siah, Deliverer,  Comforter,  as  the  one  thing  need- 
ful. It  is  interpreted  by  Mark  10  :  24,  and  Luke 
12  :  19,  20.  Comp,  1  Tim.  6  :  9,  10, 17,  where  the 
warning  is  not  against  riches,  but  against  the  de- 
termination to  be  rich,  which  may  be  as  injurious 
to  him  who  fails  as  to  him  who  succeeds.  In  ver, 
85  the  word  full  {ifinlnXti^t)  signifies  a  state  of 
satiety,  complete  and  entire  satisfaction,  want- 
ing nothing  more.  To  those  who  are  filled  to  the 
full  with  the  things  of  this  present  world,  there 


will  come  a  time  of  emptying ;  death  will  come 
to  them  as  a  thief  (Matt,  u  -.  43 ;  Rev.  3 : 3),  and  then 
they  will  hunger ;  whQe  those  who  have  never 
been  satisfied,  ever  hungry  and  thirsty  after 
righteousness,  as  Paul  (phu.  3:  12-14),  will  be  filled. 
Tliey  that  laugh,  in  verse  25,  is  literally,  TIte 
laughing  ones  {m  ytAcuvrf  c),  *•  e.,  those  who  give 
themselves  up  to  a  life  of  merriment  and  super- 
ficial T)leasure  ;  who  will  not  perceive  that  life  is 
serious  ;  who  are  without  the  earnestness  of  pur- 
pose that  makes  merriment  an  occasional  relief, 
not  a  constant  aim.  Parallel  with  this  warning  is 
that  of  Prov.  14  :  13,  and  Eecles.  7:6;  and  in  no 
way  inconsistent  with  it  is  the  commendation  of 
the  merry  heart,  that  doeth  good  like  a  medicine 
(Prov.  n  :  22 ;  15 :  13,  is).  The  fourth  woe  needs  no 
interpretation.  All  men  cannot  and  will  not 
speak  well  of  one  who  is  faithful  in  following  his 
own  convictions  of  duty,  and  whose  life  is  thus  a 
rebuke  to  the  recreant.  Thus  these  four  woes 
are  four  warnings  to  four  different  classes — 
those  who  make  wealth  their  God ;  those  who 
are  satisfied  with  this  present  life,  having  no 
hungering  for  inward  peace  or  future  glory ; 
those  who  live  for  present  enjoyment,  devoid  of 
earnest  purpose  and  serious  thoughts  ;  and  those 
who  sacrifice  conscience  to  a  popular  adulation. 

27-36.  Nearly  all  these  precepts  have  their 
parallels  in  Matthew's  report  of  this  sermon. 
The  connection  presented  there  is  missed  here, 
where  the  verses  stand  rather  as  separated 
aphorisms  than  as  parts  of  one  connected  dis- 
course. The  variations  are  otherwise  chiefly  ver- 
bal, and  not  important.     See  notes  on  Matthew. 

37,  38.  Parallel  to  these  verses  is  Matt. 
7  :  1,  2 ;  but  the  difference  is  such  as  to  give 
color  to  Alford's  hypothesis,  that  the  saying  as 
reported  here,  was  perhaps  uttered  by  our  Lord 
on  some  other  occasion  ;  "  for  the  connection  is 
very  strict  in  Matthew,  and  would  hardly  bear 
this  expansion  of  what  is  not  in  that  place  the 
leading  idea."  Or,  may  it  not  be  that  Luke  has 
amplified  the  idea,   explaining   the  command. 


Oh.  VI.] 


LUKE. 


43 


blind  lead  the  blind  ?  shall  they  not  both  fall  into  the 
ditch  ? 

40  The  1  disciple  is  not  above  his  master :  but  every 
one  that  is  pertect  shall  be  as  his  master. 

41  And  wliy  beholdest  thou  the  mote  that  is  in  thy 
brother's  eye,  but  perceivest  not  the  beam  that  is  m 
thine  own  eye  ? 

42  Either  how  canst  thou  say  to  thy  brother,  Bro- 
ther, let  me  pull  out  the  mote  that  is  in  thine  eye, 
when  thou  thyself  beholdest  not  the  beam  that  is  in 


thine  own  eye  ?  Thou  hypocrite  !  cast '  out  first  the 
beam  out  of  thine  own  eye,  and  then  shalt  ttiou  see 
clearly  to  pull  out  the  mote  that  is  in  thy  brother's  eye. 

43  For  »  a  good  tree  bringeth  not  forth  corrupt  Iruit ; 
neither  doth  a  corrupt  tree  bring  forth  good  fruit. 

4i  For''  every  tree  is  known  by  his  own  fruit:  for 
of  thorns  men  do  not  gather  figs,  nor  of  a  bramble  bush 
gather  they  ojrapes. 

45  A « good  man  out  of  the  good  treasure  of  his  heart 
bringeth  torth  that  which  is  good ;  and  an  evil  man 


y  Matt.  10  :  24 ;  John  13  :  16  j  15  :  20  . 


Prov.  18  :  17;  Rom.  2  :  1,  21,  etc. .  ..a  Matt.  7  :  16, 17....b  Matt.  12  :  33....C  Matt.  12  :  35. 


judge  not,  by  the  added  one,  condemn  not.  For 
(ssf  Matt.  7  :  1,  notes)  the  Command,  judge  not,  does 
not  prohibit  the  formation  of  judgments  respect- 
ing our  fellow-men,  but  the  exercise  of  the  judi- 
cial function,  in  a  ^wa.si  trial,  convicting  and  con- 
demning them  as  though  we  were  their  judges. 
The  metaphorical  language  of  ver.  38  is  derived 
from  the  usages  of  the  Jewish  grain  market  of 
the  East,  as  they  may  be  seen  at  the  present  day 
in  Jerusalem.  An  official,  appointed  by  the  gov- 
ernment, measures  all  the  grain  that  is  bought  or 


MEASURING   GRAIN. 

sold  ;  after  he  has  filled  the  measure  full  to  the 
edge,  he  pours  on  more,  presses  it  dow^n,  shakes 
the  measure,  pours  on  again  till  no  more  can  be 
heaped  up,  and  then,  by  a  sudden  movement, 
with  a  dexterity  which  only  long  experience 
could  give,  he  empties  the  contents  of  the  meas- 
ure into  the  receptacle  of  the  waiting  customer, 
and  begins  again.  This  receptacle  is  often  the 
"bosom"  of  the  purchaser.  The  long  robe, 
skillfully  gathered  about  the  wearer,  affords  by 
its  ample  folds  a  capacious  pocket,  easily  ad- 


justed to  the  carriage  of  a  considerable  burden. 
A  pocketfuU  of  grain  carried  in  this  way  in  the 
bosom  is  not  an  inconsiderable  quantity.  The  ac- 
companying cut,  from  an  original  drawing  by 
Mr.  Rawson,  sketched  in  Jerusalem  in  1874, 
serves  to  illustrate  both  phrases  in  the  text. 
The  word  men  is  added  by  the  translators  ;  the 
original  is  shall  they  give  into  your  bosom.  Al- 
ford,  following  Meyer,  supposes  that  angels  are 
meant  rather  than  men ;  angels  being  the  minis- 
ters of  the  divine  purpose.  But  a  comparison  of 
the  language  here  with  that  of  Matt.  7  :  2,  and 
Mark  4  :  24,  in  both  of  which  cases  the  same 
principle  is  enunciated,  though  -with  a  different 
application,  indicates  that  it  is  primarily  of  men 
that  Christ  is  here  speaking.  As  we  treat  them 
we  must  expect  to  be  treated  by  them.  See 
further,  notes.on  Matt.  7  :  2. 

39,  On  the  meaning  of  this  verse  see  Matt. 
15  :  14,  note,  where  the  same  saying  is  reported 
in  a  different  connection.  The  censorious  spirit 
of  the  Pharisees,  begotten  by  their  pride,  makes 
them  blind.  See  also  John  9  :  40,  41.  The  con- 
nection forbids  the  supposition  that  the  rest  of 
this  chapter  is  simply  a  casual  collection  of  say- 
ings of  our  Lord,  thrown  together  by  Luke ; 
though  several  of  them  (see  beiow)  are  found  re- 
peated at  different  times  during  his  muiistry. 
It  is  much  more  reasonable  to  suppose  that  Luke 
has'  given  a  different  report  of  the  same  dis- 
course, as  that  more  fully,  and  I  believe  more  ac- 
curately reported  by  Matthew,  possiblj-  inter- 
weaving some  cognate  sayings  not  uttered  at 
this  time.  Alford  gives  the  connection  of  the 
following  verses  well.  "The  parabolic  saying, 
implying  the  unfitness  of  an  uncharitable  and  un- 
justly condemning  leader  (the  Lord  was  speak- 
ing primarily  to  His  AjMntles)  to  perform  his 
office,  leads  to  the  assertion  (ver.  4o)  that  no 
Christian  ought  to  assume  in  this  respect  an  of- 
fice of  judging,  which  his  Master  never  assumed  ; 
but  rather  will  every  well-instructed  Christian 
strive  to  be  humble,  as  his  Master  was.  Then 
follows  the  reproof  of  vers.  41-43  ;  and  vers.  44, 
45,  and  46-49,  show  us,  expanded  in  different 
images,  what  the  beam  in  the  eye  is,  to  which  our 
first  efforts  must  be  directed."— (.4 (/oty/.) 

40.  Compare  Matt.  10  :  24  ;  John  13  :  16.  The 
language  here,  Every  one  that  is  perfect  shall  be  as 
his  Master,  is  peculiar  to  Luke.     The  word  ren- 


44 


LUKE. 


[Ch.  VIL 


out  of  the  evil  treasure  of  his  heart  bringeth  forth  that 
which  is  evil:  for  of  the  abundance  of  the  heart  his 
mouth  speaketh. 

46  And  why  call  ye  me/  Lord,  Lord,  and  do  not  the 
things  which  I  say  ? 

47  Whosoever  cometh  to  me,  and  heareth  my  sajr- 
jngs,  and  doeth  them,  1  will  shew  you  to  whom  he  is 
like: 

48  He«  is  like  a  man  which  built  an  house,  and 
digged  deep,  and  laid  the  foundation  on  a  rock ;  and 
when  the  flood  arose,  the  stream  beat  vehemently  upon 
that  house,  and '  could  not  shake  it ;  for  it  was  founded 
upon  a  rock.8 

49  But  he*"  that  heareth,  and  doeth  not,  is  like  a  man 
that  without  a  foundation  built  an  house  upon  the 
earth  :  against  which  the  stream  did  beat  vehemently, 
and  imrnediately  it  fell;'  and  the  ruin  of  that  house 
was  great. 

CHAPTER    VII. 

NOW '  when  he  had  ended  all  his  sayings  in  the  au- 
dience of  the  people,  he  entered  into  Capernaum. 

2  And  a  certain  centurion's  servant,  who  was  dear'' 
unto  him,  was  sick,  and  ready  to  die. 

3  And  when  he  heard  of  Jesus,  he  sent  unto  him  the 


elders  of  the  Jews,  beseeching  him  that  he  would  come 
and  heal  his  servant. 

4  And  when  they  came  to  Jesus,  they  besought  him 
instantly,  saying.  That  he  was  worthy  tor  whom  he 
should  do  this  : 

5  For  he  loveth '  our  nation,  and  he  hath  built  us  a 
synagogue. 

6  Then  Jesus  went  with  them.  And  when  he  was 
now  not  far  from  the  house,  the  centurion  sent  friends 
to  him,  saying  unto  him.  Lord,  trouble""  not  thyself; 
for  I  am  not  worthy  that  thou  shouldest  enter  under 
my  roof: 

7  Wherefore  neither  thought  I  myself  worthy  to 
come  unto  thee  :  but  say"  in  a  word,  and  my  servant 
shall  be  healed. 

8  For  I  also  am  a  man  set  under  authority,  having 
under  me  soldiers:  and  I  say  unto  one.  Go,  and  he 
goeth  ;  and  to  another.  Come,  and  he  cometh ;  and  to 
my  servant.  Do  this,  and  he  doeth  li. 

g  When  Jesus  heard  these  things,  he  marvelled  at 
him,  and  turned  him  about,  and  said  unto  the  people 
that  followed  him,  I  say  unto  you,  I  have  not  found  so 
great  faith,  no,  not  in  Israel. 

10  And  they  that  were  sent,  returning  to  the  house, 
found  the  servant  whole  that  had  been  sick. 

11  And  it  came  to  pass  the  day  after,  that  he  went 


d  ch.  13  :  25  J  Mai.  1:6;  Matt.  7  :  21 ;    25  :  11 ;    Gal.  6:7...  e  Matt.  7  ;  25,  26. . .  .f  2  Pet.  1:10;  Jude  24. . .  .g  Ps.  46  :  1-3  ;   62  :  2. . .  .h  James 

1  :  24-26 i    Prov.  28  :  18  ;   Hosen  4  :  14 j  Matt.  8  :  5,  etc k  Job  31  :  15  ;   Prov.  29  :  21 1  1  Kings  6:1;    Gal.  5  :  6  ;    1  John  3  :  14  ; 

6:1,2 m  ch.  8  ;  49. . .  .11  Ps.  107  :  20. 


dered  perfect  (xaT^oTiauivoc)  means  primarily 
mended  (see  Matt.  4  :  2i) ;  i.  e.,  it  is  commonly  used 
of  that  which  has  been  injured  and  is  repaired. 
This  I  believe  to  be  the  meaning  here.  The 
man  that  is  restored  by  the  divine  grace  to  his 
true  condition,  shall  become  as  the  Master. 
Parallel  to  this  declaration  are  1  Cor.  15  :  49, 
and  1  John  3:2,  It  affords  at  once  an  ideal,  to- 
ward which  we  are  to  strive,  and  a  promise,  by 
which  we  may  be  inspired. 

41-45.  See  Matt.  7  :  3-5,  15-20  ;  12  :  33,  35, 
and  notes  there. 

4G-49.  See  Matt.  7  :  21,  24-37.  The  parable 
is  carried  out  with  greater  dramatic  fullness  by 
Matthew's  than  by  Luke's  report ;  digged  deep, 
literally,  dug  and  deepened,  is  peculiar  to  Luke,  a 
significant  addition.  We  come  to  the  Rock, 
Christ  Jesus,  as  a  life-foundation,  not  easily  but 
by  deep-digging,  in  study  of  the  truth  and  in 
personal  heart-searchings.     See  Prov.  2  :  4. 


Ch.  7  :  1-10.  HEALING  OF  THE  CENTURION'S  SER- 
VANT. 

Reported  also  by  Matthew,  ch.  8  :  5-13.  The 
account  of  the  miracle  itself  is  somewhat  fuUer 
in  Luke  ;  the  account  of  Christ's  instruction  to 
the  people  thereon  is  fuller  in  Matthew.  See  on 
the  whole  account,  notes  on  Matthew.  There  is 
no  just  ground  for  believing  that  they  are  differ- 
ent events.  The  probable  time  of  occurrence  is 
that  indicated  here,  viz.,  on  Christ's  descent 
from  the  mount,  after  the  ordination  of  the 
twelve  and  the  sermon  thereon. 

1,  2.  When  he  had  ended  all  his  sayings 
in  the  hearing  of  the  people.  The  very 
form  of  this  expression  indicates  that  Luke's  re- 


port of  those  sayings  was  not  a  complete  one. 
It  thus  confirms  the  opinion  that  Luke's  and 
Matthew's  accounts  are  simply  different  reports 
of  the  same  sermon. — Ready  to  die.  A  more 
definite  statement  of  the  immediate  danger  than 
is  given  by  Matthew.  The  disease  was  palsy, 
and  the  sufferer  was  "grievouslj'  tormented." 

3-5.  Matthew  says  the  centurion  "  came  be- 
seeching him ;  "  he  says  nothing  of  any  delega- 
tion. There  is  no  real  inconsistency  ;  what  is 
done  by  another  is  often  said  to  be  done  by  the 
person  who  directs  it.  The  elders  are  not  the  elders 
of  the  synagogue  (ch.  i3 :  i4 ;  Acts  13:15,  etc.),  for  which 
a  different  Greek  word  is  used  {uq/ioinuyuiyoi), 
but  the  elders  of  the  people  (rrnsn^vTinai).  The 
intervention  of  these  elders  indicates  that  the 
centurion  was  a  proselyte  ;  and  this  is  confirmed 
by  his  second  message  to  Jesus.  No  heathen 
would  have  regarded  himself  unworthy  to  re- 
ceive a  Jewish  prophet.  Observe  that  the  elders 
put  their  request  on  the  ground  that  the  centu- 
rion is  worthy  because  of  his  attachment  to  the 
Jewish  nation,  while  Jesus  esteems  him  above 
Israel  because  of  his  faith. 

6-8.  In  Matthew  this  message  is  reported  as 
the  centurion's  reply  to  Christ's  promise,  "I 
will  come  and  heal  him."  The  promise  was 
probably  one  of  action,  not  of  words.  As  Christ 
went  toward  the  house  some  ran  before  to  tell 
the  centurion,  and  he  sent  forth  this  second 
message.  To  enter  the  Gentile  house  would 
have  made  Jesus  ceremonially  unclean.  Possi- 
bly the  centurion  refers  to  this  ;  rather,  J  think, 
to  the  fact  which  this  was  intended  to  symbol- 
ize, viz.,  that  they  who  live  out  of  covenant 
relations  with  God  are  not  suitable  or  worthy 
companions  for  the  children  of  God. 


Ch.  VIL] 


LUKE. 


45 


into  a  city  called  Nain  ;  and  many  of  his  disciples  went 
with  him,  and  much  people. 
12  Now  when  he  came  nigh  to  the  gate  of  the  city, 


behold,  there  was  a  dead  man  carried  out,  the  only  son 
of  his  mother,  and  she  was  a  widow  :  and  much  people 
of  the  city  was  with  her. 


9,  10.  The  additions  in  Matthew  are  impor- 
tant.    See  Matt.  8  :  11,  12. 

Ch.  7  :  11-lC.  UAISING  OK  THE  WIDOW'S  SON  AT 
NAlN".    The  compassion  of  Chbist.— Mebct  is  more 

THAN  RITUAL.— The  POWEK  OF  THE  LiFE-GIVER  IL- 
LUSTRATED.— The  least  faith  suffices  to  justify 

THE  greatest  miracle. 

This  incident  is  recorded  alone  by  Luke.  This 
casts  no  necessary  discredit  on  it,  since  there  is 
abundant  evidence  in  the  Gospels  of  numerous 
miracles  performed  by  Christ  of  which  no  de- 
tailed  account    is    given    (chaps.    4   :    40,    41;    6  :  18,  19; 

1  -.ii ;  John  i :  -23,  etc.).  Three  times  Christ  raised  the 
dead :  Jarius's  daughter,  who  was  just  dead  ; 
this  young  man,  who  was  at  the  time  borne 
toward  the  burial ;  Lazarus,  who  had  been 
buried  four  days.  For  a  comparison  of  the 
three,  see  \^oI.  I.,  p.  SWO. 

11.  He  went  into  a  city  called  Nain. 
Not  the  place  of  the  same  name  referred  to  by 
Josephus  (  Wars  of  the  Jews,  4  :  9  ;  4).  That  was 
on  the  borders  of  Idumea ;  this  was  in  Galilee. 
The  only  remains  are  a  squalid  and  miserable 
village,  containing  nothing  to  justify  its  name, 
which  means  "fair;"  they  occupy  what  was 
once  a  beautiful  location,  on  the  north-west  slope 
of  the  Little  Hernion,  about  twenty-five  miles 


from  Capernaum.  Almost  the  exact  site  of  this 
miracle  is  determined  by  the  locality.  "  No  con- 
vent, no  tradition  marks  the  spot.  But,  under 
the  circumstances,  the  name  is  sufficient  to  guar- 
antee its  authenticity.  One  entrance  alone  it 
could  have  had — that  which  opens  on  the  rough 
hill-side  in  its  downward  slope  to  the  plain.  It 
must  have  been  in  this  steep  descent,  as,  accord- 
ing to  Eastern  custom,  they  '  carried  out  the 
dead  man, '  that,  '  nigh  to  the  gate '  of  the  vil- 
lage, the  bier  was  stopped,  and  the  long  proces- 
sion of  mourners  stayed,  and  '  the  young  man 
delivered  back  to  his  mother.'  " — {Stanleifs Sinai 
and  PaleMlne.)  The  time,  too,  may  be  fixed  witli 
reasonable  certainty.  If  Christ  started,  as  Ori- 
entals ordinarily  do,  in  the  early  morning,  and 
sailed  down  the  Sea  of  GalUee  to  the  southern 
end,  and  thence  walked,  he  would  have  arrived 
at  the  city  of  Nain  in  the  early  afternoon. — And 
many  of  his  disciples  *  *  *  and  much 
people.  It  was  the  era  of  Christ's  popularity  ; 
not  yet  had  he  made  that  discourse  of  the  nature 
of  his  kingdom  and  its  demands  on  his  disciples, 
which  subsequently  estranged  so  many  who  were 
now  following  him,  in  expectation  of  a  temporal 
and  political  redemption. 

12.  Nia;h  to  the  sate.    The  brief  and  .sim- 
ple picture  of  this  funeral  procession  is  illus- 


FlINERAL   PKOCEaSION. 


trated  by  Oriental  burial  customs,  and  tallies 
with  them  in  the  most  minute  particulars.  Buri- 
als were  almost  invariably  without  the  city  walls. 
Immediately  upon  death  the  friends  joined  in 
noisy,  though  not  always  sincere,  demonstrations 


of  grief.  In  these  they  were  often  aided  by  pro- 
fessional mourners  (Mark  s :  38,  note).  The  body 
was  dressed  in  the  ordinaiy  garments,  or  was 
wrapped  in  a  long  piece  of  cloth,  answering  to 

the    modern    shroud    (Acts  5  :  5,  6,  note  and  Illustration). 


46 


LUKE. 


[Ch.  VIL 


IT  And  when  the  Lord  saw  her,  he  had  compassion 
on  tier,  and  said  unto  her,  Weep  not. 
14  And  he  came  and  touched  the  bier  :  and  they  that 


bare  hhn  stood  still.     And  he  said,  Young  man,  I  say 
unto  thee,"  Arise. 

15  And   he   that   was  deadP  sat   up,  and   began   to 
speak.    And  he  delivered  him  to  his  mother. 


o  ch.  8  :  54;  Acts 9  :  40;  Rom.  4:  17...  .p  2  Kings  4  :  32-37;  13  :  21 ;  John  11  :  44. 


The  bier  on  which  it  was  borne  was,  in  the  case 
of  the  poorer  classes,  a  simple  board  supported 
on  two  poles.  There  was  no  coffin ;  the  corpse 
was  simply  covered  with  a  large  cloth.  Mourn- 
ers accompanied  the  body  to  the  grave,  chantmg 
a  sorrowful  refrain,  broken  in  upon  by  the  genu- 
ine lamentation  of  friends,  the  sympathetic  ex- 
pressions of  bystanders  and  acquaintances,  and 
the  professional  outcries  of  hired  mourners. 
Greater  respect  is  paid  to  the  funeral  proces- 
sions in  the  East  than  with  us ;  bystanders  wait 
reverentially  as  it  passes,  and  often  swell  the  lit- 
tle cortege,  following  in  the  train  as  a  mark  of 
sympathy.  These  features  are  illustrated  in  the 
accompanying  cut,  from  an  original  drawing  by 
Mr.  A.  L.  Rawson.  In  accordance  with  these 
usages  is  this  narrative  ;  The  bier  is  met  outside 
the  city  walls ;  it  is  accompanied  by  much  peo- 
ple ;  and  when  Christ  interferes  there  is  no 
coffin  to  be  opened,  no  obstacle  to  prevent  the 
dead  from  rising  up  into  a  sitting  posture  at 
once. — The  only  son  of  his  mother,  and 
she  was  a  widow.  The  peculiar  grief  of  this 
mother  has  made  this  story  sacred  to  many  a 
heart.  The  bitterness  of  mourning  for  an  only 
son  is  illustrated  by  several  passages  in  the  Bible 

(Jer.  6  :  26;    Amos  8  :  10 ;  Zech.  12  :  lo).       But    chicfcst    of 

these  is  the  fact  that  it  is  taken  to  symbolize  and 
interpret  to  us  the  Father's  love  for  us,  in  that 
he  spared  not  his  only  begotten  Son  for  our  re- 
demption (John  3 :  u;). — Much  people.  Observe 
that  the  miracle  is  performed  in  open  day,  with- 
out secrecy,  and  before  many  witnesses.  There 
is  no  room  for  deception  or  mistake.  As  in  the 
case  of  Lazarus,  we  must  believe  either  that  the 
incident  never  occurred,  /.  c,  that  it  is  a  ficti- 
tious narrative  ;  or  that  it  was  a  deliberate  fraud, 
in  which  Christ  and  the  widow  conspired  to  de- 
ceive the  people  ;  or  that  it  was  a  divine  inter- 
position, attesting  in  Christ  that  power  over 
death  which  is  the  peculiar  prerogative  of  divin- 
itj'  (2  KinRs  6  ;  t).  To  supposc  that  the  cases  of 
resurrection  recorded  in  the  N.  T.  were  simply 
restorations  of  suspended  animation,  as  some 
rationalistic  critics  have  suggested,  involves  insu- 
perable difficulties.  We  must  then  believe  that,  in 
less  than  three  years,  three  cases  of  suspended 
animation  occurred  within  the  circle  of  Christ's 
ministry,  that  in  each  criticism  now  discovers 
what  was  hidden  from  the  immediate  friends, 
and  that  Christ  made  the  discovery  in  each  case 
without  any  examination  of  the  supposed  coq^se, 
and  just  at  the  fortunate  moment  when  the  re- 
turning life  was  ready  to  respond  to  his  voice. 


This  involves  a  perfectly  incredible  doctrine  of 
chances. 
13-15.  He  had  compassion  on  her.    The 

sacred  narrative  assigns  no  other  reason  for  this 
miracle  than  compassion  for  the  weeping  mother. 
It  is  not  for  us  to  add  other  reasons,  e.  (/.,  faith 
in  the  young  man  about  to  be  raised,  or  a  con- 
cealed purpose  to  restore  him  spiritually  by 
raising  him  from  the  dead.  To  see  an  indication 
of  such  a  purpose  in  the  declaration  of  ver.  15, 
He  delivered  him  to  his  mother,  is  to  add  to  the 
Scriptural  narrative,  without  improving  upon  its 
simplicity.  We  neither  know  that  he  was  not 
before  a  child  of  God,  nor  that  he  became  so 
afterward. — Weep  not.  This  is  the  message  of 
redeeming  love.  The  end  of  redemption  is  even 
in  this  life,  glorying  in  tribulation  (Rom.  5  :  3) ; 
though  our  sorrow  remains,  it  is  not  a  hopeless 
sorrow  (1  Thess.  4  :  13) ;  and  it  is  in  the  life  to  come 
an  experience  of  divine  comfort,  in  which  God 
will  wipe  away  all  tears  from  our  eyes  (Rev.  21  : 4). 
There  is  thus  a  deep  spiritual  meaning  in  this 
incident,  in  which  two  processions  meet — the  one 
led  by  death,  the  other  by  the  Prince  of  life  ;  the 
one  a  procession  of  mourners,  the  other  one  of 
rejoicers ;  the  one  a  result  of  the  fall,  the  other 
a  symbol  of  redemption — and  in  which  life  con- 
quers death,  joy  sorrow,  redemption  the  bitter 
fruit  of  sin. — Touched  the  bier.  This  was 
not  necessary ;  a  word  would  have  sufficed  ;  and 
the  ceremonial  law  rendered  any  one  unclean 
who  touched  the  dead,  for  death  was  a, symbol 
and  a  result  of  sin.  But  to  Christ  the  law  was 
made  for  man,  not  man  for  the  law,  and  he  never 
hesitated  to  break  over  the  letter  of  the  ritual  in 
redeeming  from  the  curse  which  made  ceremo- 
nial law  needful  (Matt.  8 :  s,  note\ — They  that  bore 
him  stood  still.  Without  any  other  command 
than  that  of  his  presence  or  his  gesture  ;  with- 
out any  other  expectation  than  that  vague  hope 
which  his  benignant  divinity  so  often  inspired  in 
men.  There  is  scarcely  conceivable  a  smaller 
token  of  faith  than  this  mere  standing  still  to  let 
Christ  do  what  he  would ;  but  it  was  faith 
enough.  When  we  can  do  nothing  for  those 
dear  to  us,  we  can  at  least  stand,  expectant  and 
submissive,  for  Christ  to  do  his  will. — I  say 
unto  thee.  Arise.  Contrast  the  prayers  and 
efforts  of  Elijah  and  Elisha  (1  Kings  17 :  20-22;  2  Kings 
4:. 33-35).  "Elijah,  it  is  true,  raises  up  the  dead. 
But  he  is  obliged  to  stretch  himself  out  upon  the 
body  of  the  chihl  whom  he  recalls  to  life  ;  and  it 
is  easily  seen  that  he  invokes  a  foreign  power, 
that  he  withdraws  from  the  empire  of  death  a 


Ch.  VIL] 


LUKE. 


47' 


i6  And  there  came  a  fear  on  all:  and  they  glorified 
God,  saying,  That  a  great  prophet  i  is  risen  "up  among 
us  ;  and.  That '  God  hath  visited  his  people. 

17  And  this  rumour  ot  him  went  forth  throughout  all 
Judaea,  and  throughout  all  the  region  round  about. 

18  And  the  disciples  of  John  shewed  him  of  all  these 
things. 

19  And  '  John  calling  unto  him  two  of  his  disciples, 
sent  them  to  Jesus,  saying,  Art  thou  he  that  should 
come  ? '  or  look  we  for  another  ? 

20  When  the  men  were  come  unto  him,  they  said, 
John  Baptist  sent  us  unto  thee,  saying.  Art  thou  he 
that  should  come  ?  or  look  we  for  another  ? 

21  And  in  that  same  hour  he  cured  many  of  their 
infirmities  and  plagues,  and  of  evil  spirits ;  and  unto 
many  that  were  blind  he  gave  sight. 

22  Then  Jesus  answering,  said  unto  them.  Go  your 
way,  and  tell"  John  what  things  ye  have  seen  and 
heard;  how'  that  the  blind  see,  the  lame  walk,  the 
lepers  are  cleansed,  the  deaf  hear,  the  dead  are  raised, 
to  the  poor"  the  gospel  is  preached. 

23  And  blessed  is  he,  whosoever  shall  not  be  offend- 
ed "  in  me. 

24  And  when  the  messengers  of  John  were  departed, 
he  began  to  speak  unto  the  people  concerning  John, 
What  went  ye  out  into  the  wilderness  for  to  see  ?  A 
reed  shaken  with  the  wind  ? 

25  But  what  went  ye  out  for  to  see  ?    A  man  clothed 


in  soft  raiment  ?    Behold,  they  which  are  gorgeously 
apparelled,  and  live  delicately,  are  in  kings   courts. y 

26  But  what  went  ye  out  lor  to  see?  A  pro])het?» 
Yea,  I  say  unto  you,  and  much  more  than  a  prophet. 

27  This  is  he,  of  whom  it  is  written,"  Behold,  I  send 
my  messenger  before  thy  face,  which  shall  prepare  thy 
way  before  thee. 

28  For  1  say  unto  you.  Among  those  that  are  born 
of  women,  there  is  not  a  greater  prophet  than  John  the 
Baptist :  but  he  that  is  least  in  the  kingdom  of  God  is 
greater  than  he. 

29  And  all  the  people  that  heard  him,  and  the  publi- 
cans, justified''  God,  being  baptized  '  with  the  baptism 
of  John. 

30  But  the  Pharisees  and  lawyers  rejected  the  coun- 
sel ''  of  God  against  themselves,  being  not  baptized 
of  him. 

31  And  the  Lord  said,  Whereunto''  then  shall  I  liken 
the  men  of  this  generation  ?  and  to  what  are  they  like  ? 

32  They  are  like  unto  children  sitting  in  the  market- 

Elace,  and   calling  one  to   another,  and   .saying.  We 
ave  piped  unto  you,  and  ye   have  not   danced ;  we 
have  mourned  to  you,  and  ye  have  not  wept. 

33  For  John  the  Baptist  came  f  neither  eating  bread 
nor  drinking  wine  ;  and  ye  say.  He  hath  a  devil. 

34  Thee  Son  of  man  is  come  eating  and  drinking; 
and  ye  say.  Behold,  a  gluttonous  man,  and  a  wine- 
bibber,  a  friend  of  publicans  and  sinners  ! 

35  But''  Wisdom  is  justified  of  all  her  children. 


q  ch.  24  :  19 r  ch.  1  :  68 s  Matt.  11  ;  2 t  Zech.  9:9 u  John  1  :  J6 v  Isa.  36  :  5,  6 

Is!i.  8  :  14,   15;   Matt.   11:6;    13  :  57 ;   John  6  :  66 ;   1    (or.  1  ;  21-28 y  2  Sam.  19  :  35 ;  Esther  1  :  .3,   11. 

Mai.  3  :  1...  b  Ps.  51  :  4 ;    Rom.  3  :  4....cch.  3  :  12;  Matt.  3  :  5,  6... d  Acts  20:  27.... e  Matt.  11  :  16,  etc. 
1  :  6 g  Tcise  36  ;   John  2:2;   12:2 h  Piov.  8  :  32-36  ;    17  :  16. 


ch.  4  :  18  ;  James  2  :  5. 


ch.  2.34; 
.z  ch.  1  :  76....a  ch.  1  :  lB-17; 
.fch.  1  :  15;  Matt.3:4;  Mark 


soul  which  is  not  subjugated  to  him,  and  that  he 
is  not  himself  the  master  of  life  and  death. 
Jesus  Christ  raised  up  the  dead  as  easily  as  he 
performs  the  most  common  actions  ;  he  speaks 
as  master  of  those  who  repose  in  an  eternal 
sleep ;  and  it  is  thoroughly  felt  that  he  is  the 
God  of  the  dead  as  of  the  living,  never  more 
tranquil  and  calm  than  when  he  is  operating  the 
grandest  things." — (Haasillon's  Sermons,  p.  448.) 
Godet  draws  beautifully  another  and  a  sugges- 
tive contrast,  which  hints  not  only,  Indeed,  at 
the  manner  in  which  the  divine  voice  recalls  the 
dead  from  the  long  sleep,  but  at  an  analogy 
which  helps  our  faith  to  accept  the  sublime  fact. 
"The  interruption  of  the  connection  between 
the  soul  and  the  body  in  death,  as  in  sleep,  is 
only  relative ;  and  as  man's  voice  suflSces  to  re- 
establish this  connection  between  the  soul  and 
the  body  in  any  one  who  is  wrapt  in  slumber,  so 
the  word  of  the  Lord  has  the  power  to  restore 
this  interrupted  connection  even  in  the  dead." — 
Sat  up  and  began  to  speak.  An  evidence  of 
the  completeness  of  his  restoration. — Delivered 
him  to  his  mother.  A  finishmg  act  of  grace. 
The  on-lookers  were  too  awe-struck  to  act ;  the 
mother  was  overwhelmed  by  the  sudden  revul- 
sion of  feeling ;  personally  helping  the  son  from 
his  bier,  and  conducting  him  to  his  mother, 
Christ  completed  his  merciful  interposition,  and 
gave  to  the  mother's  feeling  that  opportunity 
for  action  which  was  necessary  for  her  own  re- 
lief.    Comp.  John  11  :  44,  note. 

16,  17.  There  came  a  fear  on  all.    Not 
that  fear  which  is  akin  to  terror,  but  that  which 


is  akin  to  awe.— A  great  prophet.    Only  the 

greatest  prophets  had  raised  the  dead.  As  yet 
there  was  no  general  belief,  even  among  his  own 
disciples,  that  Christ  was  the  promised  Messiah. 
—  And  this  rumor  of  him  went  forth 
throughout  all  Judea.  That  is,  the  glory  of 
this  miracle  and  the  consequent  fame  of  him  as 
a  great  prophet.  This,  extending  in  widening 
circles,  was  carried  from  Galilee  even  to  and 
throughout  Judea,  and  so  came  to  John  the  Bap- 
tist, who  was  confined  in  the  prison  of  Machas- 
rus,  on  the  eastern  side  of  the  Dead  Sea,  and  led 
to  the  inquiries  reported  in  the  following  verses. 
18-35.  Message  OP  John  the  Baptist,  and 
Christ's  Discourse  thereon.  — Reported  also 
in  Matt.  11  :  3-19.  See  notes  there,  where  I 
have  treated  it  at  length.  The  variations  in  the 
accounts  are  mostly  immaterial.  The  only  ones 
of  consequence  are  the  following.  Matthew 
places  the  incident  after  the  commission  of  the 
twelve,  Luke  shortly  after  the  Sermon  on  the 
Mount ;  neither  definitely  indicates  the  time. 
Luke's  order  is  generally  believed  to  be  the  cor- 
rect one,  for  Herod  beheaded  John  the  Baptist 
while  the  twelve  were  absent  fulfilling  their  com- 
mission (Mark  6:. 30 ;  Matt.  14:13).  Luke  reports  a 
little  more  fully  John's  message.  Comp.  vers. 
19,  20,  with  Matt.  11  :  3.  He  alone  reports  the 
important  fact  in  ver.  31.  The  language  in  Mat- 
thew, "  Go  show  John  again  these  things  which 
ye  do  hear  and  see,"  implies,  however,  that 
John's  messengers  had  personally  witnessed  the 
miracles  which  they  were  to  report ;  but  the  lan- 
guage here  indicates  that  these  miracles  were 


48 


LUKE. 


[Ch.  VII. 


36  And'  one  of  the  Pharisees  desired  him  that  he 
wKuld  eat  with  him.  And  he  went  into  the  Pharisee's 
house,  and  sat  down  to  meat. 

37  And,  behold,  a  woman  in  the  city,  which  was  a 


sinner,J  when  she  knew  that  jfesus  sat  at  meat  in  the 
Pharisee's  house,  brought  an  alabaster  box  of  oint- 
ment, 
38  And  stood  at  his  feet  behind  Aim  weeping,  and 


i  Matt.  26  :  6,  etc. ;  Mark  14  :  3,  etc. ;  John  11:2,  etc j  verse  34 ;  ch.  5  :  32 ;  1  Tim.  1  :  15. 


wrought  at  the  time  and  for  the  purpose  of  giv-  ; 
ing  a  message  to  carry  back  to  their  Master.  If 
so,  it  is,  I  think,  the  only  case  reported  where 
Christ  performed  a  miracle  for  the  avowed  pur- 
pose of  demonstrating  his  claims.  Matthew,  in 
vers.  12-15,  contains  an  important  declaration 
not  reported  by  Luke  ;  on  the  other  hand,  vers, 
29,  30,  here  are  peculiar  to  Luke.  Comp.  with 
them  Matt.  21  :  25,  26.  They  are  regarded  by 
Alford  as  an  addition  by  Luke,  giving  the  effect 
of  Christ's  discourse  on  the  multitude ;  by  De 
Wette,  Meyer,  etc.,  as  a  part  of  Christ's  dis-  1 
course,  in  which  he  describes  the  effect  of  John  i 
the  Baptist's  preaching  prior  to  his  imprison- 
ment. The  former  interpretation  appears  to  me 
unquestionably  the  correct  one.  Observe  the 
comprehensive  character  of  Luke's  classification 
of  cures,  in  ver.  21,  indicating,  perhaps,  the  pro- 
fessional accuracy  of  a  physician.  Infirmities 
are  those  disorders  which  disable,  as  deafness, 
dumbness,  paralysis,  the  withered  hand,  etc.  ; 
play  lies,  lit.,  scourges,  are  the  more  painful  forms 
of  sickness ;  the  possessed  of  evil  spirits  are  dis- 
criminated from  the  merely  diseased. 

Ch.  7  :  3(5—50.  ANOINTING  OF  .1ESU8  BY  A  PENI- 
TENT WOMAN.  The  attractive  power  of  Christ. — 
The  friend  of  publicans  and  sinners.  —  The 
Christian  treatment  of  the  abandoned. — A  lov- 
ing SINNER  better  THAN    A    PROUD    SAINT. — We    HAVE 

nothing  to  pat. — The  sense  of  sin  forgiven  is  the 
inspieation  of  true  love  for  christ. — lovb  to 
Christ  in  the  life  an  evidence  that  Christ's  for- 
GrvENESs  IS  received  in  the  heart. 

There  has  been  much  discussion  whether  this 
anointing  is  not  merely  a  different  account  of 
the  same  act  reported  by  the  other  Evangelists 

(Matt.  26  :  7  ;   Mark  14  :  3  ;   John    12  :  s).       The    identity   iS 

maintained  by  the  Latin  fathers,  by  the  later 
Roman  Catholic  expositors,  and  by  the  modern 
rationalistic  interpreters.  That  they  are  different 
events  is  the  opinion  of  nearly  all  modern  evan- 
gelical scholars.  The  reasons  for  regarding  them 
as  different  accounts  of  the  same  event  are  as  fol- 
lows :  (1)  No  Evangelist  mentions  two  anointings  ; 
the  one  here  described  is  the  only  one  mentioned 
by  Luke  ;  the  one  described  as  occurring  in  the 
Passion  week  is  the  only  one  mentioned  by  Mat- 
thew, Mark,  and  John.  (2.)  The  master  of  the 
house  in  both  cases  is  Simon  (ver.  40 ;  Matt.  26 :  e). 
(3.)  The  homage  paid  by  the  woman  in  the  two 
cases  is  analogous.  (4.)  In  both  it  is  the  subject 
of  misinterpretation  and  conflict.  Against  re- 
garding them  as  dififerent  accounts  of  the  same 
events  are  the  following  considerations  :  (1)  The 


name  Simon  is  a  common  one  ;  nine  persons  of 
that  name  are  mentioned  in  the  N.  T.  (2. )  The 
time,  place,  and  circumstances  are  widely  differ- 
ent ;  that  anointing  was  in  Judea,  just  before 
Christ's  passion,  by  a  disciple  of  Christ,  whom 
he  especially  loved,  whose  brother  he  had  raised 
from  the  dead.  The  Simon  there  mentioned  was 
a  leper,  and  therefore  could  not  well  have  been 
present.  The  complaint  came  from  a  disciple  ; 
and  was  a  complaint  of  extravagance.  This 
anointing  was  in  Galilee,  in  the  era  of  Christ's 
great  popularity,  before  the  final  conflict  with 
the  Pharisees,  by  a  recognized  harlot,  whose 
name  is  unknown.  It  took  place  at  the  house 
of  a  well-known  Pharisee,  who  interposed  the 
complaint  on  the  ground,  not  of  extravagance, 
but  of  the  woman's  sinful  character.  (3.)  The 
lessons  are  different ;  that  teaches  that  the  offer- 
ings of  love  to  Christ  are  never  wasted  ;  this  that 
penitence  draws  near  to  Christ,  while  pride  re- 
mains afar  off.  I  have  no  doubt  that  there 
were  two  anointings.  There  is  no  reason  what- 
ever for  identifying  this  woman  with  Mary 
Magdalene.  The  exact  time  and  place  of  the  in- 
cident are  unknown ;  Meyer  supposes  Caper- 
naum ;    Wieseler,  Nain. 

36-38.  And  one  of  the  Pharisees  de- 
sired him  that  he  Avould  eat  with  him. 
As  yet  then  the  breach  between  Jesus  and  the 
Pharisees  had  not  become  irreparable.  This 
single  fact  is  sufficient  evidence  that  the  incident 
could  not  have  occurred  in  Judea,  and  iniinedi- 
ately  previous  to  Christ's  crucifixion.  There  is 
no  reason  to  doubt  that  this  Pharisee  had  heard 
of  the  fame  of  Jesus  Christ  as  a  prophet,  and 
knowing  little  of  his  character,  really  desired  to 
do  him  an  honor  by  his  invitation.  The  Pharisee 
invites  Christ  to  come  to  him  ;  the  woman  seeks 
permission  to  come  to  Christ ;  the  Pharisee 
thinks  to  confer  honor  ;  the  woman  seeks  salva- 
tion.— Sat  doAvn  to  meat.  Reclined  in  Ori- 
ental fashion,  with  the  feet  extended  behind. 
See  Vol.  I.,  p.  282,  for  illustration.  Thus  the 
woman,  coming  behind,  easily  and  without  ob- 
seiTation,  approached  his  feet.  —  Behold  a 
woman  in  a  city  which  was  a  sinner. 
Or,  possibly,  so  some  read  the  passage,  tvAo  tvas  a 
sinner  in  that  city,  i.  e.,  who  had  practiced  her 
unholy  calling  there.  She  was,  not  merely  had 
been,  a  sinner.  Up  to  that  time  she  had  lived  a 
life  of  sin.  The  substitution  of  the  pluperfect 
for  the  imperfect  tense  by  some  expositors, 
grows  out  of  a  desire,  either  to  explain  Christ's 
treatment  of  the  woman,  whom  they   wish  to 


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Ch.  VII.] 


LUKE. 


49 


began  to  wash  his  feet  with  tears,  and  did  wipe  them 
with  the  hairs  of  her  head,  and  kissed  his  feet,  and  an- 
ointed them  with  the  ointment. 

39  Now  when  the  Pharisee  which  had  bidden  him 
saw  it.  he  spake  within  himself,  saying.  This  man,  if' 
he  were  a  prophet,  would  have  known  who  and  what 


manner  of  woman  this  is  that  toucheth  him  ;  for  she  is 
a  sinner.' 

40  And  Jesus,  answering,  said  unto  him,  Simon,  I 
have  somewhat  to  say  unto  thee.  And  he  saith,  Mas- 
ter, say  on. 

41  There  was  a  certain  creditor  which  had  two  debt- 


k  John  9  :  24 1  ch.  16  :  2. 


represent  as  already  reformed,  or  to  reconcile 
the  account  here  with  that  anointing  at  Beth- 
any, reported  in  the  other  Gospels,  with  which 
they  confound  it.  For  the  same  reason,  some 
have  regarded  the  term  sinner  as  a  mere  general 
one,  indicating  not  an  unchaste  life,  but  one  of 
vanity  and  worldliness.  All  such  attempts  to 
confordi  Scripture  to  our  prepossessions  are  ir- 
reverent and  misleading.  The  plain  meaning  of 
the  narrative  is,  that  this  woman  had  been  lead- 
ing the  life  of  a  prostitute  up  to  this  time,  and 
was  recognized  by  Simon  as  such,  either  by  some 
characteristic  feature  in  her  dress  or  because  her 
character  was  well  known.  Her  reform  dates 
from  this  hour.  That  she  entered  the  house  un- 
invited is  not  strange.  In  the  free  life  of  the 
East  the  presence  of  uninvited  guests,  not  at  the 
table  but  in  the  room,  is  not  uncommon.  "At 
dinner  at  the  consuFs  house  at  Damietta  we  were 
much  interested  in  observing  a  custom  of  the 
country.  In  the  room  where  we  were  received, 
besides  the  divan  on  which  we  sat,  there  were 
seats  all  round  the  walls.  Many  came  in  and 
took  their  places  on  those  side  seats,  uninvited 
and  yet  unchallenged." — -{Narrative  of  a  Mission 
to  the  Jews,  quoted  in  Trench'' s  Notes  on  the  Parables.) 
If,  in  this  case,  the  meal  was  given  in  the  guest- 
room, which  generally  lies  open  to  the  court- 
yard, the  public  would  naturally  have  followed 
Christ  into  the  court-yard.  This  woman  followed 
in  with  them,  drawn  by  his  words  of  tenderness, 
perhaps  by  the  invitation  of  Matt.  11  :  28-30, 
which  was  given  at  about  this  time  in  Christ's 
life  ;  her  heart  was  drawn  toward  him  ;  the  tears 
of  an  awakened  sorrow,  welling  to  her  eyes, 
dropped  upon  the  feet  of  Christ ;  she  saw  it, 
knelt,  and,  obeying  the  impulse  of  the  moment, 
wiped  them  with  her  long  hair  ;  unrepelled,  she 
softly  kissed  them  ;  and  still  unrepelled,  took 
the  box  of  ointment  which  had  ministered  to  her 
in  her  unholy  calling,  used  in  adding  to  her  se- 
ductive charms,  and  with  it  anointed  his  feet. 
The  first  act  of  reverence  was  an  unconscious 
one  ;  each  new  act,  in  expressing  her  hunger,  in- 
tensified her  feeling. — An  alabaster  box  of 
ointment.  *  *  *  Anointed  them  with 
the  ointment.  The  original  is  simply  an  ala- 
baster. It  was  probably  a  vase  rather  than  a  box. 
The  accompanying  illustration  represents  a  col- 
lection of  alabasters  from  the  British  Museum. 
Ointment  was  used  in  the  East,  and  still  is,  not 
only  in  religious  consecration,    but  also  in  the 


ALABASTERS. 

toilet.  The  hair  and  face  were  both  anointed ; 
a  shining  skin  being  accounted  an  element  of 

beauty  (Rnth  3:3;  Eccles.  9:8;  Amos  6  :  6).  To  be  with- 
out anointing  was  a  sign  of  mourning  (2  Sam. 
14  :  2).  Trench  notes  the  fact  that  she  wiped  the 
Lord's  feet  with  that  which  is  the  especial  crown 
and  glory  of  woman,  the  hair  of  her  head  ;  kissed 
him  with  the  lips  that  had  beguiled  the  simple 
(Prov.  5:3;  7 :  is) ;  and  used,  in  holy  expression  of 
reverence  toward  him,  the  unguent  once  used  to 
aid  her  own  sinful  life  and  gratify  her  vanity, 
thus  illustrating  the  principle  enunciated  by  Paul 
in  Romans  6:19. 

39.  Spake  within  himself.  Courtesy,  or 
perhaps  a  vague  feeling  of  awe,  kept  him 
from  expressing  his  opinion.  His  conduct  con- 
trasts favorably  with  that  of  the  inimical  Phari- 
see, whom  we  meet  elsewhere  in  the  Gospel  nar- 
ratives. See,  .for  example.  Matt.  12  :  2 ;  Luke 
11  :  53,  54 ;  16  :  14.  Nor  does  Christ  call  Simon  a 
hypocrite ;  the  rebuke  which  he  administers  is 
one  of  the  severity  of  love,  not  of  judgment.— 
This  man,  if  he  were  a  prophet,  would 
have  known.  The  dilemma  in  the  Pharisee's 
mind  was  this ;  if  Christ  were  an  inspired  man 
he  would  have  read  the  character  of  this  woman  ; 
if  he  were  a  holy  man  he  would  not  have  suffered 
her  homage.  Of  the  inspiration  that  reads  pen- 
itence in  the  heart,  of  the  holiness  that  accepts 
sorrow  for  sin  and  a  promise  of  repentance,  he 
had  no  conception. 

40,  41.  Jesus  answered.    Not  to  any  ex- 


50 


LUKE. 


[Ch.  VII. 


ors  :  the  one  owed  five  hundred  pence,  and  the  other 
fifty: 

42  And  when  they  had  nothing  ■"  to  pay,  he  frankly 
forgave  them  both.  Tell  me,  therefore,  which  of  them 
will  love  him  most? 

43  Simon  answered  and  said,  I  suppose  that  he  to 
whom  he  forgave  most.  And  he  said  unto  him.  Thou 
hast  rightly "  judged. 

44  And  he  turned  to  the  woman,  and  said  unto  Si- 
mon, Seest  thou  this  woman  ?  I  entered  into  thine 
house,  thou  gavest  me  no  water  for  my  feet :  but  she 
hath  washed  my  feet  with  tears,  and  wiped  them  with 
the  hairs  of  her  head. 


45  Thou  gavest  me  no  kiss  :  but  this  woman,  since 
the  time  that  I  came  in,  hath  not  ceased  to  kiss  my  feet. 

46  My"  head  with  oil  thou  didst  not  anoint :  but  this 
woman  hath  anointed  my  feet  with  ointment. 

47  Wherefore  I  say  unto  thee.  Her  sins,  which  are 
many,  are  forgiven  ;  for  she  loved  much :  but  to  whom 
little  is  forgiven,  the  same  loveth  little. 

48  And  he  said  unto  her.  Thy  sins  are  forgiven. 

49  And  they  that  sat  at  meat  with  him  began  to  say 
within  tliemselves,  WhoP  is  this  that  forgiveth  sins 
also  ? 

50  And  he  said  to  the  woman,i  Thy  faith  hath  saved 
thee  :  go  in  peace. 


Ps  49  ■  7  8  •  Rom.  6:6  . .  .n  Ps.  116  :  16-18  ;   1  Cor.  15  :  9  ;   2  Cor.  5  :  14 ;  1  Tim.  I  :  13-16. . .  .0  Ps.  23  :  B p  Matt.  9  :  2, 3 ;  Mavk  2  : 

q  chaps.  8  :  48  ;   18  :  42  ;  Hab.  2:4:  Matt.  9  :  22  ;  Mark  5  :  34  ;   10  :  62  j   Ephes.  2  .  8. 


pression  by  the  Pharisee,  though  his  counte- 
nance may  have  indicated  his  thoughts,  but  to 
what  he  had  said  within  himself.  The  case  is 
one  in  which  Christ  read  the  secrets  of  the  heart. 
Compare  Matt.  9  :  i  ;  John  3  :  2.5. — Master,  say- 
on .  His  language  is  that  of  respect.  Evidently 
this  Pharisee  is  not  to  be  confounded  with  those 
that  denied  and  persecuted  the  Lord.  His  per- 
l^lexity  was  an  honest  one  ;  Christ  treats  it  with 
tenderness. — Two  debtors.  Compare  the  para- 
ble in  Matt.  18  :  23-35.  There,  also,  are  two 
debtors  ;  but  there,  the  difference  between  the 
two  debts  is  enormous  ;  one  owes  eighteen  dol- 
lars, the  other  a  sum  equivalent,  at  the  lowest 
estimate,  to  fifteen  millions.  The  contrast  there 
represents  the  difference  between  our  debt  to 
God  and  our  neighbor's  debt  to  us.  Here  the 
difference  is  relatively  small ;  one  owes  fifty  de- 
narii, the  other  five  hundred.  The  denarius  was 
about  equivalent  to  eighteen  cents  of  our  money  ; 
the  relative  debts  therefore  were  nine  dollars  and 
ninety  dollars.  The  contrast  represents  simply 
the  difference  among  men  in  their  debts,  i.  c, 
their  unfulfilled  obligations,  toward  God.  Pre- 
sumptively, this  Pharisee  was  represented  by  the 
smaller  debtor,  i.  e.,  not  only  in  his  own  estima- 
tion but  also  in  reality  he  was  a  man  of  compara- 
tively pure  life. 

42,  43.  When  they  had  nothing  to  pay 
he  frankly  forgave  them  both.  They  had 
nothing  to  pay,  so  that  both  were  equally  insol- 
vent; moreover,  they  were  both  conscious  of  this 
fact,  so  that  they  both  accepted  from  the  credi- 
tor a  full  and  free  remission  of  the  debt.  The 
contrast  is  not  between  two  men,  one  of  whom 
claims  divine  consideration  because  he  owes  but 
little,  and  the  other  accepts  it  without  preferring 
any  claim ;  but  between  two  sinners,  Iboth  of 
whom  are  conscious  of  their  utter  inability  to 
meet  the  requirements  of  the  divine  law,  but  the 
one  of  whom  feels  that  inability  more  keenly 
than  the  other. — I  suppose  that  he  to  Av^hom 
he  forgave  most.  The  expression,  /  siipjMs^e, 
does  not  imply  doubt  or  hesitation.  It  is  rather, 
An  I iDidersiand  the  matter.  Did  Simon  perceive 
the  drift  of  our  Lord's  question  V  Probably  not 
fully ;  and  yet,  it  a^ipears  to  me,  that  he  could 


not  have  been  wholly  oblivious  of  the  result  to 
which  the  parable  tended. 

44-46.  It  can  hardly  be  doubted  that'  Simon 
had  been  deficient,  if  not  in  the  courtesies  ordi- 
narily paid  to  a  guest,  at  least  in  those  due  to  a 
distinguished  prophet.     Water  for  the  feet  (Gen. 

18  :  4  ;   Judges  19  :  2l),     the    IvisS    Of    peace    (Gen.  45  :  15  ; 

Exod.  18 :  i),  and  anointing  the  head  Avith  oil  (Ps. 
23 : 5),  were  marks  of  attention  ordinarily  paid 
in  the  East.  The  contrasts  are  very  noticeable 
between  the  neglect  of  Simon  and  the  homage 
of  the  woman.  No  water — tears,  the  most  pre- 
cious of  all  water ;  no  kiss  of  greeting — kisses 
for  the  feet ;  no  oil  for  the  head  —  precious 
ointment  for  the  feet.  The  Pharisee  was  decor- 
ous but  cold  ;  the  woman,  under  the  inspiration 
of  an  ardent  love,  broke  over  the  ordinary  social 
restraints.  The  one  omitted  even  the  customary 
expressions  of  reverence  ;  the  other,  by  her  pe- 
culiar use  of  them,  emphasized  the  reverence 
and  love  of  her  heart. 

47.  The  difficulties  which  this  verse  has  occa- 
sioned, and  the  discussions  to  which  it  has  given 
rise,  I  have  considered  below.  Here  it  must 
suffice  to  say,  that  Christ  does  not  say,  "Where- 
fore her  sins,  which  are  many,  are  forgiven ; " 
but  "  Wherefore  I  my  unto  thee,  her  sins  are  for- 
given." The  manifestations  of  the  woman's  love 
are  not  alleged  by  Christ  to  be  the  cmiKe  of  the 
forgireness,  but  the  occasion  of  his  teaching.  Nor 
does  the  second  clause  of  the  sentence  "/or  she 
loved  much,"  imply  that  her  love  elicited  the 
forgiveness.  For  indicates  not  the  cmL'.e  but  the 
evidence  of  her  pardon.  "We  may  say.  It  is^ight, 
for  the  sun  is  risen  ;  but  we  may  also  say.  The 
sun  is  risen,  for  it  is  light.  So  in  this  passage, 
for  may,  and  according  to  what  precedes,  must 
mean  ;  '  I  say  unto  thee  that  her  many  sins  are 
forgiven,  as  thou  must  infer  from  this,  that  she 
loved  mtich.'  " — (Godet.) 

48-.')0.  Thy  sins  are  forgiven.  The  tense 
is  the  perfect,  not  the  present,  and  indicates  not 
a  forgiveness,  then  first  proffered,  but  already  in 
past  time  perfected.  His  language  is,  77*?/  riii:: 
have  hem.  forgiven.  Christ  did  not  then  forgive  ; 
he  declared  a  forgiveness,  before  extended  to 
her.     The  spirit  of  forgiveness  in  Christ,  wl.ieh 


Ch.  VII.] 


LUKE. 


51 


drew  the  publican  and  sinner  to  him,  and  made 
him  their  friend,  attracted  this  woman,  and 
elicited  her  penitence,  purpose  of  reformation, 
and  love.  The  consciousness  that  he  had  for- 
giveness for  her  and  compassion  on  her,  pre- 
ceded and  evoked  her  penitence.  To  suppose 
that  he  forgave  because  she  previously  loved, 
violates  grammar  here  as  well  as  the  plain  teach- 
ing of  Scripture  elsewhere.  See  below. — Who 
is  this  that  forgiveth  sins  also  ?  Comp. 
Mai-k  2:7;  but  there  the  language  is  that  of  open 
opposition ;  here,  rather  that  of  perplexity,  not 
unmingled  with  awe. — Thy  faith  hath  saved 
thee.  As  the  instrument,  not  the  cause  of  sal- 
vation ;  it  had  saved  her,  because  it  had  led  her 
to  accept  in  simplicity  the  saving  grace  proffered 
to  her  by  the  Lord.  Observe,  too,  the  illustra- 
tion of  faith  which  this  incident  affords  ;  it  is  not 
an  intellectual  opinion,  for  there  is  no  reason  to 
suppose  that  the  woman  regarded  Christ  then  as 
more  than  a  prophet ;  nor  an  act  of  obedience, 
nor  always  even  Ulustrated  by  one,  though  al- 
ways involving  an  obedient  spirit ;  but  a  trust 
that  accepts  Christ,  and  believes  in  his  grace,  be- 
cause he  proffers  it. — Go  in  peace.  This  was 
the  perfecting  of  her  pardon ;  it  is  always  the 
perfecting  of  Christian  pardon  ;  peace  from  fear, 
both  of  the  past  and  the  future  (Rom.  8:1,38,39). 
She  had  felt  the  forgiving  love  of  Christ  before  ; 
now,  first  she  had  an  assurance  in  his  own  words, 
that  put  to  flight  all  doubts,  and  dried  all  tears 
but  those  of  gratitude  and  love. 

Two  difficulties  are  presented  by  this  parable, 
which  have  given  rise  to  a  voluminous  discussion. 
I.  Does  it  represent  that  our  love  for  God  is  the 
cause  of  his  forgiveness  of  our  sins.  That  this  is 
the  teaching  is  maintained  by  many  Roman  Cath- 
olics, and  some  rationalistic  divines,  and  by  some 
who  confound  love  and  faith.  But  (1)  this  view 
is  not  required  nor  even  justified  by  the  gram- 
matical construction  of  ver.  47.  See  note  there. 
(2.)  It  does  not  accord  with  the  groundwork  of 
the  parable,  since  the  forgiveness  precedes  and 
produces  the  love  in  the  story  (vers.  4i,  42),  and  nei- 
ther debtor  has  anything  to  pay,  whereas  love  is 
the  pay  that  is  pre-eminently  due  to  God ;  (3)  nor 
with  Christ's  language  in  the  last  clause  of  ver. 
47.  If  our  love  causes  God's  forgiveness,  Christ 
would  have  said,  not.  To  whom  little  is  forgiven, 
the  same  loveth  little  ;  but.  Who  loveth  little, 
to  the  same  little  is  forgiven.  (4. )  Nor  with  ver. 
50,  Thy  faith  (not  thy  love)  hath  saved  thee.  (5.) 
Nor  with  other  teachings  of  Scripture,  which 
uniformly  represent  the  divine  love  as  the  cause, 
not  the  effect,  of  human  love  (John  3 :  le ;  Ephes. 
2 : 4, 2 ;  1  John  4 :  10, 19).  (6. )  Nor  with  psychology, 
for  love  is  itself  salvation ;  it  is  that  not  by  which 
but  MM  to  which  we  are  saved.  "Sin  is  the  dis- 
ease. What  is  the  remedy  ?  Charity  ?  Pshaw ! 
Charity  in  the  large,  apostolic  sense  of  the  term 


is  the  health,  the  state  to  be  obtained  by  use  of 
the  remedy,  not  the  sovereign  balm  itself— faith 
of  grace— faith  in  the  God-manhood,  the  cross, 
the  mediation,  the  perfected  righteousness  of 
Jesus,  to  the  utter  rejection  and  abnegation  of 
all  righteousness  of  our  own."  —  (Colei-idye.) 
II.  If  he  whose  sins  are  many  and  to  whom 
much  is  forgiven,  loves  much,  is  sin  a  means  of 
grace  ?  Is  the  greatest  sinner  prepared  to  be  the 
greatest  saint  ?  If  love  is  the  chief  grace  (i  Cor. 
ch.  13),  and  sin  forgiven  awakens  it,  shall  we  not 
go  on  to  sin  that  grace  may  abound  ?  No  !  for, 
(1.)  The  love  is  not  as  the  sin,  but  as  the  sense  of 
forgiveness.  It  depends  not  upon  the  actual 
guilt,  but  upon  our  consciousness  of  it.  One  of 
the  evil  effects  of  sin  is  that  it  dulls  the  moral 
sense,  and  prevents  that  consciousness  of  guilt 
and  that  appreciation  of  divine  forgiveness  which 
is  the  inspiration  of  love.  (2.)  The  love  of  a  fla- 
grant transgressor,  pardoned,  may  be  more  ar- 
dent, but  not  more  deep  ;  more  impetuous,  but 
not  more  strong ;  more  demonstrative,  but  not 
more  healthy  than  that  of  the  soul  which  has 
grown  up  unto  Christ  without  ever  consciously 
wandering  away  from  him,  "It  is  an  unques- 
tionable fact  that  the  deepest  penitents  are,  in  one 
kind  of  love  for  him  who  has  forgiven  them  the 
most  devoted  ;  in  that,  namely,  which  consists  in 
personal  sacrifice,  and  proofs  of  earnest  attach- 
ment to  the  blessed  Saviour  and  his  cause  on 
earth.  But  it  is  no  less  an  unquestionable  fact, 
that  this  love  is  not  the  highest  form  of  spiritual 
life  ;  that  such  persons  are,  by  their  very  course 
of  sin,  incapacitated  from  entering  into  the 
length,  and  breadth,  and  height,  and  being  filled 
with  all  the  fullness  of  Christ ;  that  their  views 
are  generally  narrow,  their  aims  one-sided  ;  that 
though  love  be  the  greatest  of  the  Christian 
graces,  there  are  various  kinds  of  it ;  and  though 
the  love  of  the  reclaimed  profligate  may  be,  and 
is,  intense  of  its  kind  (and  how  touching  and 
beautiful  its  manifestations  are,  as  here  !)  yet 
that  kind  is  not  so  high  nor  complete  as  the  sac- 
rifice of  the  whole  life—fhe  bud,  blossom,  and 
fruit — to  his  service,  to  whom  in  baptism  we 
were  dedicated.  "—(.4{/<M-fZ. )  (3. )  But  we  are  not 
to  forget  the  deep  truth  of  this  parable,  which 
is  forgotten,  I  fear,  in  much  of  the  ministry  of 
the  modem  church,  with  the  result  of  a  shallow 
love  and  an  imperfect  consecration.  Christ's 
love  is  always  proportioned  to  the  soul's  sense 
of  its  own  unworthiness  and  its  consequent 
necessity  of  its  divine  love  in  redemption. 
Hence,  to  deepen  Christian  love  and  strengthen 
Christian  consecration,  it  is  always  necessary  to 
deepen  the  conviction  of  sin.  And  I  believe  it  is 
true,  as  matter  of  history,  that  those  forms  of 
theology  which  have  treated  sin  lightly,  have  al- 
ways issued  in  belittling  Christ's  divine  nature 
and  work ;    and  that  those  experiences  which 


52 


LUKE. 


[Ch.  VIII. 


CHAPTER  VIII. 

AND  it  came  to  pass  afterward,  that  he  went 
throughout  every  city  and  village,  preaching  and 
sliewing  the  glad  tidings  of  the  kingdom  of  God :  and 
the  twelve  were  with  him  ; 

2  And  ■■  certain  women,  which  had  been  healed  of 
evil  spirits  and  infirmities,  Mary  called  Magdalene,  out  ^ 
of  wliom  went  seven  devils, 

-  And  Joanna  the  wife  of  Chuza,  Herod  s  steward, 
anci  Susanna,  and  many  others,  which  ministered  unto 
him '  of  their  substance. 

4  And  when  much  people  were  gathered  together, 
and  were  come  to  him  out  of  every  city,  he  spake  by  a 
parable:  ax, 

5  A"  sower  went  out  to  sow  his  seed:  and  as  he 
sowed,  some  fell  by  the  way  side  ;  and  it  was  trodden" 
down,  and  the  fowls  of  the  air  devoured  it. 

6  And  some  fell  upon  a  rock  ;"  and  as  soon  as  it  vyas 
sprung  up,  it  withered  away,  because  it  lacked  moist- 
ure. 

7  And  some  fell  among  thorns  ; »  and  the  thorns 
sprang  up  with  it,  and  choked  it. 

8  And  other  fell  on  good  ground,  and  sprang  up, 
and  bare  fruit  an  hundredfold.y    And  when  he  had 


said  these  things,  he  cried,  He  that  hath  ears  to  hear, 
let  him  hear.^ 

9  And  his  disciples  asked  him,  saying.  What  might 
this  parable  be  ? 

10  And  he  said.  Unto  you  it  is  given  to  know  the 
mysteries  of  the  kingdom  of  God :  but  to  others  in 
parables  :  that  seeing  "  they  might  not  see,  and  hearing 
they  mignt  not  understand. 

11  Now''  the  parable  is  this:  The*^  seed  is  the  word 
ol  God. 

12  Those  by  the  way  side  are  they  that  hear ;  then 
Cometh  the  devil,  and  taketh  away  ^  the  word  out  of 
their  hearts,  lest  tney  should  believe  and  be  saved. 

13  They  on  the  rock  are  they,  which,  when  they 
hear,  receive '  the  word  with  joy  ;  and  these  have  no 
root,f  which  for  a  while  believe,  and  in  time  of  tempta- 
tion fall  away. 

14  And  that  which  fell  among  thorns  are  they,  which, 
when  they  have  heard,  go  forth,  and  are  choked  with? 
cares  and  riches  and  pleasures  of  this  life,  and  bring 
no  fruit ''  to  perfection. 

15  But  that  on  the  good  ground  are  they,  which,  in 
an  honest  and  good  heart,'  having  heard  the  word, 
keep  zV,  and  bring  forth  fruit  with)  patience. 

16  No  ^  man,  when  he  hath  lighted  a  candle,  cover- 


r  lW»t(  27  ■  B'i  9  verse  30  •  Mark  16  :  9. . .  .t  2  Cor.  8:9...  a  Matt.  13  :  3,  etc. ;  Mark  4  :  3,  ete. . .  .v  Ps.  119:118;  Malt.  5  :  13. . .  .w  Jer. 
f  ■  3  X  JeV  4  •  \  V  Gen726  :  12  .z  Prov.  20  :  12  ;  Jer.  13:15;  25  :  4. . .  .a  Isa.  6  :  9. . .  .b  Matt.  13  :  18  ;  Mark  4  :  14  etc. . .  .c  1  Pet. 
,  :  oV  •  dp;,n '4  •  '5  :  Is^  65  -1  ■  James  1  :  23,  24. . .  .e  Ps.  106  :  12,  13  !  Isa.  68  :  2  ;  Gal.  :J  :  1,  4  ;  4  :  15. . .  .t  Prov.  12:3:  Hosea  6:4.... 
g■lTin^^9    10     iVim    4     10      I'johnl  16  :  6. . .  .i  Jer.  32:39.. ..j  Heb.    10:36;   James  1  :  4. . .  .k  ch.  11:33;   Matt. 


6  :  15  ;  Mark  4  :  21. 


have  not  led  to  thorough  heart-searchlngs  and 
penitence  before  God,  have  not  led  to  a  deep  love 
for  Christ  nor  a  thorough  consecration  to  his 
service.  (4.)  Nor  are  we  to  overlook  another 
lesson,  which  is  frequently  forgotten  because  it 
lies  upon  the  surface.  This  woman  had  as  yet 
been  subjected  to  none  of  those  tests  by  which 
we  are  accustomed  to  measure  the  genuineness 
of  repentance.  She  had  not  yet  reformed  her 
life,  nor  borne  the  taunts  of  her  companions,  nor 
the  scorn  of  the  virtuous.  But  Christ  declared 
that  the  manifestation  of  her  personal  love  for 
him  was  an  adequate  evidence  of  her  forgiveness 
by  him  and  its  acceptance  by  her.  A  genuine, 
simple,  outspoken  love  for  Christ  is  not  the  cause 
of  forgiveness,  but  it  is  always  an  evidence  if  not 
always  a  demonstration  that  Christ's  forgiving 
love  has  been  received  and  accepted,  and  always 
justifies  us  in  receiving  the  penitent  to  our  own 
hearts. 

Ch.  8  : 1-3.    CHRIST'S  CIRCUIT  OF  GALILEE.     The 

JITNI9TKT  OP  WOMEN  IN  THE  CHTJBCH. 

This  summary  of  Christ's  tour  of  Galilee  is  pe- 
ruliar  to  Luke.  It  embraces,  in  a  graphic  out- 
line, the  period,  of  which  some  details  are  given 
in  the  preceding  chapters  and  some  in  the  other 
Gospels. 

1.  Throughout  every  city  and  village. 
A  very  thorough  missionary  tour,  Christ  neither 
dreaded  the  large  places  nor  despised  the  small 
ones. — Heralding  and  showing  the  glad 
tidings  of  the  kingdom  of  God.  As  a  herald, 
proclaiming  the  kingdom  of  God  at  hand ;  as 
an  interpreter,  explaining  it  as  a  kingdom  of  joy 
and  gladness  to  man  because  of  grace  from  God. 

2.  And  certain  women.    The  addition  of 


these  women  made  the  sight  still  more  strange. 
For  such  admixture  of  the  sexes  was  in  utter  vio- 
lation of  the  customs  of  the  countr}-  It  would 
hardly  be  tolerated  there  even  now.  "  Promiscu- 
ous assemblies  of  men  and  women  are  unknown  ; 
and  even  when  a  crowd  collects  to  see  some  sight 
or  gaze  at  a  show,  the  sexes  are  always  grouped 
in  two  distinct  and  separate  portions.  A  man 
never  walks  in  the  street  by  the  side  of  his  wife 
or  daughter,  but,  when  he  happens  to  be  out  in 
their  company,  is  sure  to  keep  several  paces  in 
advance  of  them.  *  *  *  In  some  parts  of  the 
country,  and  even  among  the  Christians,  a 
woman  may  not  show  herself  unveiled  before  her 
father-in-law,  and  even  before  her  own  husband. 
She  never  speaks  to  the  former  except  through 
a  third  person,  and  should  he  ask  her  a  question, 
she  must  whisper  her  answer  to  some  one  who 
will  repeat  it  aloud  to  him." — ( Van  Lennep''s  Bible 
Lands.)  To  this  add,  that  the  Jewish  rabbis  did 
not  allow  the  law  to  be  taught  to  women ;  that 
to  the  present  day  in  the  East  women  are  not  al- 
lowed an  education ;  and  that  even  in  England 
and  America  the  education  of  women  has  been 
accomphshed  only  after  much  and  bitter  opposi- 
tion, and  the  reader  will  have  some  conception 
how  radical  was  the  movement  which  Christ  in- 
augurated in  taking  women  with  him  as  disci- 
ples. They  did  not  teach.  Whether  this  was 
because  it  was  not  Christ's  will  that  women 
should  ever  be  public  teachers  in  the  church,  or 
because  in  that  age  and  condition  of  society  their 
teaching  would  not  have  been  received,  and  the 
attempt  would  have  been  idle,  is  a  question  to 
be  determined  by  other  passages  of  Scripture. 
Little  can  be  drawn  from  the  mere  negative  fact. 
Subsequently,  women  did  become  recognized  re- 


Ch.  VIII.] 


LUKE. 


53 


eth  it  with  a  vessel,  or  putteth  it  under  a  bed  ;  but  set- 
teth  it  on  a  candlestick,  that  they  which  enter  in  may 
see  the  light. 

17  For'  nothing  is  secret  that  shall  not  be  made 
manifest  ;  neither  any  t/iin^hid  that  shall  not  be  known 
and  come  abroad. 

18  Take  ">  heed  therefore  how  ye  hear :  for  "  whoso- 
ever hath,  to  him  shall  be  given  ;  and  whosoever  hath 
not,  from  him  shall  be  taken  even  that  which  he  seem- 
eth  to  have. 

10  Then  °  came  to  him  /iis  mother  and  his  brethren, 
and  could  not  come  at  him  for  the  press. 

20  And  it  was  told  him  iy  certain,  which  said,  Thy 
mother  and  thy  brethren  stand  without,  desiring  to  see 
thee. 

21  And  he  answered  and  said  unto  them,  My  mother 
and  my  brethren  are  these  which  hear  the  word  of 
God,  and  do  it. 

22  Now  p  it  came  to  pass  on  a  certain  day,  that  he 
went  into  a  ship  with  his  disciples :  and  he  said  unto 
them,  Let  us  go  over  unto  the  other  side  of  the  lake. 
And  they  launched  forth. 

23  But  as  they  sailed,  he  fell  asleep  :  and  there  came 
down  a  storm  of  wind  on  the  lake :  and  they  were 
filled  wit/t  -water,  and  were  in  jeopardy. 

24  And  they  came  to  him,  andi  awoke  him,  saying. 
Master,  master,  we  perish !    Then  he  arose,  and  re- 


buked the  wind  and  the  raging  of  the  water :  and  they 
ceased,  and  there  was  a  calm. 

25  And  he  said  unto  them,  Where  is  your  faith  ? 
And  they,  being  afraid,  wondered,  saying  one  to  an- 
other, Ml  hat  manner  ol  man  is  this  !  for  he  command- 
eth  even  the  winds  and  water,  and  they  obey  him. 

26  And'  they  arrived  at  the  country  of  the  Gada- 
renes,  which  is  over  against  Galilee. 

27  And  when  he  went  forth  to  land,  there  met  him 
out  of  the  city  a  certain  man,  which  had  devils  long 
time,  and  ware  no  clothes,  neither  abode  in  any  house, 
but  in  the  tombs. 

28  When  he  saw  Jesus,  he  cried  out,  and  fell  down 
before  him,  and  with  a  loud  voice  said.  What  have  I  to 
do  with  thee,  Jesus,  t/tou  Son  of  God  most  high  ?  I  be- 
seech thee,  torment"  me  not. 

29  (For  he  had  commanded  the  unclean  spirit  to 
come  out  of  the  man.  For  oftentimes  it  had  caught 
him :  and  he  was  kept  bound  with  chains  and  in  fet- 
ters :  and  he  brake  the  bands,  and  was  driven  of  the 
devil  into  the  wilderness.) 

30  And  Jesus  asked  him,  saving,  What  is  thy  name  ? 
And  he  said,  Legion :  because  many  devils  were  en- 
tered into  him. 

31  And  they  besougrht  him  that  he  would  not  com- 
mand them  to  go  out  uito  the  deep.' 

32  And  there  was  there  an  herd  of  many  swine  feed- 


'  cli.  12  :  2;  Ecclea.  12  :  14  ;  Matt.  10  :  26  ;   1  Cor.  4:5 in  James  1  :  21-25 n  ch.  19  :  26  ;  Matt.  13  :  12 ;  25  :  29 o  Matt.  12  :  46,  etc. ; 

Mark  3  :  32,  etc p  Matt.  8  :  23,  etc. ;    Mark  4  :  35,  etc q  Ps.  44  :  23 ;  Isa.  61  :  9,  10 r  Matt.  8  :  28,  etc. ;  Mark  5:1,  etc a  Is«. 

27  :  1 ;  James  2  :  19  ;  Rev.  20  :  10. . .  .t  Rev.  20  :  3. 


ligious  teachers,  though  never  to  any  consider- 
able extent  (Acts  is  :  26  ;    21  :  9  :   Phil.  4  :  3). 

3.  Mary,  called  Magdalene. — Because  of 
Magdala.  On  her  life  and  character  see  Matt. 
27  :  56,  note.  Of  the  fact  here  stated,  that  seven 
devils  were  cast  out  of  her,  nothing  else  is 
known.  She  is  not  to  be  confounded  with  the 
penitent  woman  referred  to  in  the  preceding 
chapter.  On  demoniac  possession,  see  Vol.  I,  p. 
133. — Joanna,  the  wife  of  Chuza.  Of  whom 
nothing  else  is  known.  It  has  been  surmised 
that  Chuza  was  the  court  lord  whose  son  Jesus 
healed,  and  who  believed  with  all  his  house  (John 
4  :  46-54).  It  is  also  uotcd  as  one  of  the  coinci- 
dences coniirmatory  of  the  truth  of  the  N.  T., 
that  Herod,  the  son  of  one  of  whose  courtiers 
was  healed  by  Christ,  and  whose  steward's  wife 
was  a  disciple,  heard  much  of  Christ,  and  was 
perplexed  by  what  he  heard  of  his  wonderful 
works  (Matt.  14  :  1, 2). — Susanua.  Not  mentioned 
elsewhere. 

4-15.  Parable  OF  THE  Sower. — This  parable 
was  spoken,  with  others,  on  the  shore  of  the  sea 
of  Galilee.  The  whole  series  constituted  one 
discourse,  and  interpreted,  b)'  an  allegory,  the 
nature  of  the  kingdom  of  God.  They  are  re- 
ported more  fully  in  Matthew  (ch.  13),  where  I 
have  treated  the  particulars  and  noted  the  varia- 
tions in  expression  between  Matthew,  Mark,  and 
Luke.    See  notes  there. 

16-18.  Parable  of  the  Candle. — This  is 
given  in  the  same  connection  by  Mark  (ch.  4 :  21-25). 
The  same  instructions  are  given  by  Matthew  in 
various  passages  and  in  different  connections. 
See  Matt.  5  :  15  ;  10 :  26  ;  13  :  12,  and  notes  thereon. 
Observe  the  dtfEerence  between  Mark  and  Luke 


in  one  important  part.  Mark  says,  Take  heed 
what,  Luke,  fiow  ye  hear.  Both  are  needful 
cautions ;  yet  what  we  hear  depends  in  part  on 
how  we  hear ;  i,  e.,  the  attention  we  give  to  the 
word  spoken. 

19-21.  Christ's  Mother  Attempts  to  In- 
terrupt His  Teaching. — That  this  was  her  ob- 
ject appears  in  Mark  3  :  21.  The  true  chrono- 
logical order  is  doubtless  given  by  Matthew.  See 
Matt.  12  :  46-50,  notes. 

22-2.5.  Christ  Stills  the  Tempest. — Comp. 
Matt.  8  :  23-27,  and  Mark  4  :  35-41.  Mark  is  the 
fullest  and  most  graphic  ;  he  alone  gives  a  defi- 
nite note  of  time.  His  language  shows  that  it 
occurred  on  the  evening  following  the  parable  by 
the  sea-shore.  See  notes  on  Mark,  where  I  have 
considered  the  variations  in  the  language  of  the 
Evangelists. 

26-39.  The  Cure  of  the  Gadabene  Demo- 
niac—Matt.  8 :  28-34  ;  Mark  5  : 1-21.  See  notes 
there,  especially  on  Matthew,  where  I  have  con- 
sidered briefly  the  question,  what  is  the  nature 
of  demoniacal  possession.  Matthew  mentions 
two  demoniacs,  Mark  and  Luke  but  one.  Alford 
thinks  that  there  was  but  one,  and  that  Mat- 
thew's less  circumstantial  account  is  in  error  in 
this.  Such  a  supposition  is  at  least  needless. 
The  more  violent  may  alone  have  been  men- 
tioned, or  there  may  have  been  but  one  who  ex- 
pressed, after  his  cure,  a  desire  to  follow  Jesus 
(ver.  3s),  and  therefore  Mark  and  Luke  may  have 
mentioned  only  him.  Matthew,  who  refers  to 
two  demoniacs,  says  nothing  of  this  request. 

30.  Many  devils  were  entered  into  him. 
Luke's  language  is  more  explicit  than  that  of 
Matthew  or  Mark.    I  believe  it  is  to  be  taken  as 


54 


LUKE. 


[Ch.  IX. 


ing  on  the  mountain :  and  they  besought  him  that  he 
would  sufier  them  to  enter  into  them  :  and  he  suflfered 
them.  ,   ,  J      ^       J 

33  Then  went  the  devils  out  of  the  man,  and  entered 
into  the  swine  :  and  the  herd  ran  violently  down  a 
steep  place  into  the  lake,  and  were  choked. 

34  When  they  that  fed  thein  saw  what  was  done, 
they  fled,"  and  went  and  told  it  in  the  city  and  in  the 
country. 

35  Then  they  went  out  to  see  what  was  done ;  and 
came  to  Jesus,  and  found  the  man,  out  of  whom  the 
devils  were  departed,  sitting  at  the  feet  of  Jesus, 
clothed,  and  in  his  right"  mind  :  and  they  were  afraid. 

36  They  also  which  saw  it  told  them  by  what  means 
he  that  was  possessed  of  the  devils  was  healed. 

37  Then  the  whole  multitude  of  the  country  of  the 
Gadarenes  round  about  besought  him™  to  depart  from 
them  •  for  they  were  taken  with  great  fear  :  and  he 
went  up  into  the  ship,  and  returned  back  again. 

38  Now  the  man  out  of  whom  the  devils  were  de- 
parted, besought  him  that  he  might  be  with  ^  him :  but 
Jesus  sent  him  away,  saying, 

39  Return  to  thine  own  house,?  and  shew  how  great 
things^  God  hath  done  unto  thee.  And  he  went  his 
way,  and  published  throughout  the  whole  city  how 
great  things  Jesus  had  done  unto  him. 

40  And  It  came  to  pass,  that,  when  Jesus  was  return- 
ed, the  people  gladly  received  him  :  for  they  were  all 
waiting  for  him.  . 

41  And,  behold,  there  »  came  a  man  named  Jairus, 
and  he  was  a  ruler  of  the  synagogue  ;  and  he  fell  down 
at  Jesus'  feet,  and  besought  him  that  he  would  come 
into  his  house : 

42  For  he  had  one  only  daughter,  about  twelve  years 
of  age,  and  she  lay  a  dying.  But  as  he  went,  the  peo- 
ple thronged  him.  ^    ,      ,         , 

43  And  a  woman  having  an  issue  of  blood  twelve 
years,  which  had  spent''  all  her  living  upon  physi- 
cians,"=  neither  could  oe  healed  of  any, 

44  Came  behind  him,  and  touched  the  border  of  his 
garment:     and''    immediately    her    issue    of    blood 

45  And  Jesus  said.  Who  touched  me  ?  When  all  de- 
nied, Peter,  and  they  that  were  with  him,  said,  Master, 
the  multitude  throng  thee  and  press  thee,  and  sayest 
thou,  Who  touched  me  ? 

46  And  Jesus  said.  Somebody  hath  touched  me :  for 
1  perceive  that  virtue  ^  is  gone  out  of  me. 

47  And  when  the  woman  saw  that  she  was  not  hid,' 


she  came  trembling,^  and  falling  down  before  him,  she 
declared  unto  him,  before  all  the  people,  for  what 
cause  she  had  touched  him,  and  how  she  was  healed 
immediately. 

48  And  he  said  unto  her,  Daughter,  be  of  good  com- 
fort :  thy  faith  hath  made  thee  whole  :  so  in  peace. 

49  While  •■  he  yet  spake,  there  cometh  one  from  the 
ruler'  of  the  synagogue's  house,  saying  to  him.  Thy 
daughter  is  dead  :  trouble  not  the  Master. 

50  But  when  Jesus  heard  it,  he  answered  him,  say- 
ing. Fear  not : '  believe  only,  and  she  shall  be  made 
whole. 

51  And  when  he  came  into  the  house,  he  suffered  no 
man  to  go  in,  save  Peter,  and  James,  and  John,  and 
the  father  and  the  mother  of  the  maiden. 

52  And  all  wept,  and  bewailed  her:  but  he  said, 
Weep  not  ;  she  is  not  dead,  but  sleepeth.'' 

53  And  they  laughed  him  to  scorn,'  knowing  that 
she  was  dead. 

54  And  he  put  them  all  out,  and  took  her  by  the 
hand,  and  called,  saying.  Maid,™  arise. 

55  And  her  spirit  came  again,  and  she  arose  straight- 
way :  and  he  commanded  to  give  her  meat. 

56  And  her  parents  were  astonished  ;  but  he  charg- 
ed" them  that  they  should  tell  no  man  what  was  done. 

CHAPTER    IX. 

THEN  he  "  called  his  twelve  disciples  together,  and 
gave  them  power  and  authority  over  all  devils, 
and  to  cure  diseases. 

2  And  he  sent  them  to  preach  the  kingdom  of  God, 
and  to  heal  the  sick. 

3  And  he  said  unto  them,  Take  p  nothing  for  your 
journey,  neither  staves,  nor  scrip,  neither  bread,  nei- 
ther money  ;  neither  have  two  coats  apiece. 

4  And  whatsoever  house  ye  enter  into,  there  abide, 
and  thence  depart. 

5  And  whosoever  will  not  receive  you,  when  ye  go 
out  of  that  city,  shake  1  off  the  very  dust  from  your 
feet,  for  a  testimony  against  them. 

6  And  they  departed,  and  went  through  the  towns, 
preaching  the  gospel,  and  healing  every  where. 

7  Now  Herod'  the  tetrarch  heard  of  all  that  was 
done  by  him :  and  he  was  perplexed,  because  that  it 
was  said  of  some,  that  John  was  risen  from  the  dead  ; 

8  And  of  some,  that  Elias  had  appeared  ;  and  of 
others,  that  one  of  the  old  prophets  was  risen  again. 

9  And  Herod  said,  John  have  I  beheaded  :  but  who 


n  Acts  19 -16   17     .  .v  Ps.  51  :10....w  Acta  16  :  39.... i  Dei.t.  10  : -20,  21  ;  Ps.  116  :  12,  16. . .  .y  1  Tim.  5  :  8. . .  z  Ps.  126  :  2,3  .  .a  Matt.  9: 18, 
et^:   Mark  5:  22,  etc        b  2  Ch.on.   16:12;    Isa.  65  :  2. . .  .c  Job  13  :  4. . .  .d  ch.  13  :  13  ;   Matt.  8:  3;    20  :  34. . .  .e  ch.  6  :  19  ;   1  Pet  2:9.... 
f  Ps    38  •  9  ■   Hosea  6  :  3. . .  .e  Isa.  66  :  2  ;    Hosea  13  :  1  ;    Acta   16  :  29. . .  h  Matt.  9  :  23,  etc.  ;   Mark  6  :  35, 
11  :  25  ;   Ron,.  4  :  7. ..  .k  John  11  :  11,  13. . .  .1  ch.  16  :  14  ;   Ps.  22  :  7. . .  m  ch.  7  :  14  ;   Jof.n   11  :  43     .."Matt 
o  Matt.  10  :  1,  etc. ;  Mark  3  :  1.3,  etc.  ;   6:7,  etc. . .  .p  chaps.  10  :  4  etc. ;   12  :  22. . .  .q  Neh.  5  :  13  ;   Acts  13:51 
Mark  6  :  14,  etc. 


vers.  41,  42... ~j  Jolin 
9  ■  30  ;  Mark  5  :  43. . . . 
r  Mati.  14  :  l,etc. ; 


literally  true,  i.  e.,  the  demoniac  was  not  under 
the  mastery  of  one  evil  sjnrit,  but  under  the 
anarchic  control  of  several. 

31.  That  he  would  not  command  them 
to  go  into  the  deep.  Parallel  to  Luke's  lan- 
guage is  the  expression  in  Mark,  "That  he 
would  not  send  them  out  of  the  country  "  (Mark 
6 :  lo).  The  word  here  rendered  deep,  more  prop- 
erly abyss,  does  not  signify  the  sea,  but  the 
abode  of  the  lost.  It  means  literally  without 
bottom,  and  is  generally  rendered  "bottomless" 

(Rev.  9  ;  1,  2,  11  ;  11  :  7  ;  17  :  8  ;  20  :  1,  3).      It  OCCUrS  in  the 

N.  T.  only  here,  in  the  passages  quoted  from  Rev- 
elation and  in  Romans  10  : 7  ;  in  the  latter  passage 
it  signifies  simply  the  place  of  departed  spirits. 

38,  39.  Now  the  man  *  *  *  besought,  etc. 
The  request  of  the  man  and  Christ's  reply  are 
narrated  by  Mark,  but  not  by  Matthew.  They 
are  very  significant.    When  Christ  is  rejected  by 


the  Gadarenes,  his  compassion  fails  not,  and  he 
will  not  leave  himself  without  a  witness.  Though 
he  never  returns  to  the  land  of  the  Gadarenes, 
he  leaves  a  preacher  there.  So  rejected,  outcast, 
crucified,  he  bids  everj'  one  from  whom  he  has 
cast  out  sin  to  remain  upon  the  earth  and  teU 
how  great  things  God  has  done  for  him.  And 
this  is  the  secret  of  all  power  in  Gospel  preach- 
ing, which  is  potent  only  as  it  is  made  so  by  a 
conscious  personal  experience. 

40-56.  Cure  of  the  Woman  with  an  Issue 
OF  Blood.  Raising  of  Jairus's  Daughter. — 
Comp.  accounts  in  Matt.  9  :  18-26  and  Mark 
5  :  22-43.  For  full  treatment  see  notes  in  Mark, 
where  I  have  also  noted  the  few  additional  de- 
tails given  here.  The  time  of  the  events  is  fixed 
by  Matthew  as  immediately  following  the  feast 
in  Matthew's  house,  but  when  that  was  given  is 
not  certain. 


Ch.  IX.] 


LUKE. 


55 


is  this,  of  whom  I  hear  such  things  ?    And  he'  desired 
to  see  him. 

10  And  the  apostles,  when  they  were  returned,  told 
him  all  that  they  had  done.  And  he  took  them,  and 
went  aside  privately  into  a  desert  place,  belonging  to 
the  city  called  Bethsaida. 

11  And  the  people,  when  they  knew'  it,  followed 
him  :  and  he  receiv'ed"  them,  and  spake  unto  them  of 
the  kingdom  *'  of  God,  and  healed  them  that  had  need  * 
of  healing. 

12  And"  when  the  day  began  to  wear  away,  then 
came  the  twelve,  and  said  unto  him,  Send  the  multi- 
tude away,  that  they  may  go  into  the  towns  and  coun- 
try round  about,  and  lodge,  and  get  victuals :  for  we 
are  here  in  a  desert  ^  place. 

13  But  he  said  unto  them.  Give  ye  them  to  eat.  And 
they  said.  We  have  no  more  but  five  loaves  and  two 
fishes  ;  except  we  should  go  and  buy  meat  for  aO  this 
people. 

14  For  they  were  about  five  thousand  men.  And  he 
said  to  his  disciples.  Make  ^  them  sit  down  by  fifties 
in  a  company. 

15  And  they  did  so,  and  made  them  all  sit  down. 

16  Then  he  took  the  five  loaves  and  the  two  fishes ; 
and  looking  up  to  heaven,  he  blessed  them,  and  brake, 
and  gave  to  the  disciples  to  set  before  the  multitude. 

17  And  they  did  eat,  and  were  all  ^  filled  :  and  there 
was  taken  up  of  fragments  that  remained  to  them, 
twelve  baskets. 

18  And  it ''  came  to  pass,  as  he  was  alone  praying, 
his  disciples  were  with  him  :  and  he  asked  them,  say- 
ing. Whom  say  the  people  that  I  am  ? 


19  They  answering,  said,  John<=  the  Baptist;  but 
some  say^  Elias;  and  others  say,  that  one  of  the  old 
prophets  is  risen  again. 

20  He  said  unto  them.  But  whom  say  ye  that  I  am  ? 
Peter,'!  answering,  said.  The  Christ  of  God. 

21  And  he  straitly  charged  them,  and  commanded 
them  to  tell  no  man  that  thmg  ; 

22  Saying,  The  Son "  of  man  must  suffer  many 
things,  and  be  rejected  of  the  elders  and  chief  priests 
and  scribes,  and  be  slain,  and  be  raised  the  third  day. 

23  And  he  said  to  them  all.  If  any  man  will  come 
after  me.  let  him  deny  himself,  and  take  up  his  cross 
daily,  and  follow  me. 

24  For  whosoever  will  save  his  life,  shall  lose  it :  but 
whosoever  will  lose  his  life  for  my  sake,  the  same 
shall  save  it. 

25  For  what  is  a  man  advantaged,  if  he  gain  the 
whole  world,  and  lose  himself,  or  be  cast  away  ? 

26  For  whosoever  e  shall  be  ashamed  of  me  and  of 
my  words,  of  him  shall  the  Son  of  man  be  ashamed, 
when  he  shall  come  in  his  own  giory,  and  in  his  Fa- 
ther's, and  of  the  holy  angels. 

27  But  Ih  tell  you  of  a  truth,  there  be  some  standing 
here,  which  shall  not  taste'  of  death,  till  they  see  the 
kingdom  of  God. 

28  And  J  it  came  to  pass,  about  an  eight  days  after 
these  sayings,  he  took  Peter  and  John  and  James,  and 
went  up  into  a  mountain  to  pray. 

29  And  as  he  prayed,  the  fashion  of  his  countenance 
was  altered,  and  his  raiment  wa.r  white  and  glistering. 

30  And,  behold,  there  talked  with  him  two  men, 
which  were  Moses  and  Elias  : 


acli.  23:8 t  Rom.  10  :  14,17 11  John  6  :  37 v  Acts  28  :  31 v 

John  6  :  6,  i-tc y  Ps.  78  :  19,  20;  Ezek.  34  :  25  ;  Hi. sea  13  :  5 z 

c  V1.T.K.  7,  8  ;   Mart.  14  :  2 d  John  0  :  69 e  Matt.  16  :  21  :   17  :  : 

3:5 K  Matt.  10  :  33  ;    Mai  k  S  :  :J8 ;   2  Tiin.  2  :  12 h  Malt.  16  : 

9  :  2,  .-.c: 


chaps.  1  :  53  ;  5  :  31  ;  Heb.  4:16 x  MMtt.  14  :  15,  etc.  ;  Mark  6  :  35,  etc. ; 

1  Cor.  14:40.  ...a  Ps.  107  :  9....b  Matf.  16:  13,  etc. ;  Marks  :  27,  etc.... 
2. . .  .f  ch.  14  :  27  ;  Malt.  10  ;  38  ;  16  :  24  ;  Mark  8  :  34  ;  Rom.  8  .  13  ;  Col. 
28  ;   Mark  9  :  1. . .  .i  John  8  :  62  ;    Heb.  2  :  9. . .  .j  Matt.  17  :  1,  etc. ;   Mark 


Ch.  9  :  1-6.  The  Commission  of  the 
Twelve.— Com  p.  Matt.  10  :  1^2 ;  Mark  6  :  7-13. 
The  account  in  Matthew  is  much  the  fullest ;  see 
notes  there.  Comp.  with  ver.  6  here  Matt. 
11  : 1,  and  observe  that  Christ  went  preaching 
through  the  cities,  Avhile  the  disciples  carried  on 
their  mission  at  this  time  only  in  the  villages, 
i.  f.,  un walled  towns. 

7-9.  Death  of  John  the  Baptist. — Comp. 
Matt.  14  : 1-12,  and  Mark  0  :  14-29,  who  give  a 
full  account  of  John's  death  and  the  circum- 
stances that  led  to  it.     See  notes  there. 

10-17.  Feeding  the  Five  Thousand. — 
Comp.  Matt.  14  :  13-27 ;  Mark  6  :  30-44 ;  John 
6  :  1-21,  notes.  There  is  a  difficulty  in  recon- 
ciling ver.  10  here  with  Mark  6  :  45.  Luke  re- 
ports Christ  as  going  toward  Bethsaida  when  de- 
parting from  the  west  to  the  east  shore  ;  Mark 
reports  Christ  as  going  toward  Bethsaida  when 
departing,  after  the  feeding,  from  the  east  to  the 
west  shore.  Hence  two  Bethsaidas  have  been 
imagined,  solely  to  satisfy  the  conditions  of  the 
Evangelists'  narrative  ;  for  there  is  no  geograph- 
ical evidence  of  more  than  one.  For  the  true  ex- 
planation of  this  difficulty  see  Matrk  6  :  45,  note. 
The  difficulty  was  early  felt,  and  has  probably 
led  to  the  variety  of  manuscript  readings  here, 
some  manuscripts  reading.  To  a  city  called  Beth- 
saida, some,  To  a  desert  place  belonging  to  the  city 
called  Bethsaida,  some  simply.  To  a  desert  place. 
If  the  explanation  which  I  have  given  in  Mark  be 
correct,  these  variations  are  immaterial,  the  fact 


being  that  the  feeding  took  place  on  a  grassy 
plain,  near  to  and  east  of  Bethsaida  Julias. 

18-21.  Peter's  Confession.— Matt.lti  :  13-20 ; 
Mark  8  :  27-30.  Matthew  fixes  both  the  time  and 
the  locality  ;  the  time,  during  Christ's  retire- 
ment with  his  disciples  at  the  close  of  his  public 
Galilean  ministry  ;  the  locality,  near  Ciesarea 
Philippi.  The  statement  of  ver.  18  here,  that  he 
was  alone,  praying  with  his  disciples,  is  peculiar 
to  Luke.  Matthew  alone  gives  the  promise  to 
Peter  (Matt.  i6 :  17-19).     See  notes  on  Matthew. 

22-27.  First  Announcement  of  our  Lord's 
Passion  and  Resurrection. — Matt.  16  :  21-28 ; 
Mark  8  :  81 ;  ch.  9  :  1.  All  three  Evangelists  place 
this  prophecy  immediately  after  the  disciples' 
confession  of  Christ  as  the  Messiah,  and  immedi- 
ately preceding  the  Transfiguration.  The  report 
is  fuller  both  in  Mark  and  Matthew  than  here. 
The  greater  part  of  this  address  was  delivered  to, 
or  at  least  in  the  presence  of,  other  people.  This 
is  evident  from  the  language  of  ver.  23  here,  "  to 
them  all,"  and  the  language  of  Mark  (s :  34),  "  and 
when  he  had  called  the  people,"  a  concurrent  tes- 
timony to  the  publicity  of  the  latter  part  of  this 
address.  With  ver.  2.5  here  comp.  Matt.  16  :  26 
and  Mark  8  :  36.  The  phrase  here,  "and  lose 
himself  or  be  castaway,"  interprets  the  language 
in  Matthew  and  Mark,  "lose  his  own  soul."  On 
the  whole  passage  see  notes  on  Matthew. 

28-36.  The  Transfiguration.  —  Compare 
Matt.  17  : 1-9  and  Mark  9  :  1-S.  I  have  treated 
the  subject  fully  in  Matthew.  Luke  gives  some 


56 


LUKE. 


[Ch.  IX. 


31  Who  appeared  in  glory,  and  spake  of  his  decease 
which  he  should  accomplish  at  Jerusalem. 

32  But  Peter  and  they  that  were  with  him  were 
heavy  ^  with  sleep  :  and  when  they  were  awake,  they 
saw  his  glory,'  and  the  two  men  that  stood  with  him. 

33  And  it  came  to  pass,  as  they  departed  from  him, 
Peter  said  unto  Jesus,  Master,  it  is  '"  good  for  us  to  be 
here  :  and  let  us  make  three  tabernacles  ;  one  for  thee, 
and  one  for  Moses,  and  one  for  Elias :  not  knowing  " 
what  he  said. 

34  MSiile  he  thus  spake,  there  came  a  cloud,  and 
overshadowed  them  :  and  they  feared  as  they  entered 
into  the  cloud. 

35  And  there  came  a  voice  out  of  the  cloud,  saying, 
This"  is  my  beloved  Son  :  hear?  him. 

36  And  when  the  voice  was  past,  Jesus  was  found 
alone.  And  they  kept  zV  close,  and  told  no  man  in 
those  daysi  any  of  those  things  which  they  had  seen. 

37  And  if  came  to  pass,  that  on  the  next  day,  when 
they  were  come  down  from  the  hill,  much  people  met 
him. 

38  And,  behold,  a  man  of  the  company  cried  out, 


saying.  Master,  I  beseech  thee,  look  upon  my  son  ;  for 
he  is  mine  *>  only  child. 

39  And  lo,  a  spirit  taketh  him,  and  he  suddenly  crieth 
out  ;  and  it  teareth  him  that  he  foameth  again  :  and, 
bruising  him,  hardly  departeth  from  him. 

40  And  I  besought  thy  disciples  to  cast  him  out ;  and 
they  could  not.' 

41  And  Jesus  answering,  said,  O  faithless"  and  per- 
verse'' generation  !  how  long  shall  I  be  with  you,  and 
suffer  you  ?     Bring  thy  son  hither. 

42  And  as  he  was  yet  a  coming,  the  devil  threw  him 
down,  and  tare  Aim.  And  Jesus  rebuked"  the  un- 
clean spirit,  and  healed  the  child,  and  delivered  him 
again  to  his  father. 

43  And  they  were  all  amazed  "  at  the  mighty  power 
of  God.  But  while  they  wondered  every  one  at  all 
things  which  Jesus  did,  he  said  unto  his  disciples, 

44  Let  these  sayings  sink  down  into  your  ears  :  for  y 
the  Son  of  man  shall  be  delivered  into  the  hands  of 
men.^ 

45  But  =  they  understood  not  this  saying,  and  it  was 
hid  Irom  them,  that  they  perceived  it  not :  and  they 
feared  to  ask  him  of  that  saying. 


1  Dan.  8:  18;   10:9....1  John  1  :  14.... m  Ps.  27  :  4 :  73:  28.... n  Mark  10:38....o  Matt.  3  :  17:   2  Pet.  1  :  17,  18....  ^  ..,- 

3  :  22 q  Eccles.  3:7 r  Matt.  17  :  14,  etc. ;   llark  9  :  17,  etc s  Zecb.    12  :  10 t  Acts  19  :  13-16 u  John  20:  27  ;  Heb.  4  :  2 

V  Deut.  32:  5;   Ps.  78  :  8....W  Mark  1  :  27....X  Pa.  139  ;  14;  Zech.  S:  6....y  Matt.  17  :  22  ~         "'       ' 

Mark  9  :  32. 


p  Deut.  18  :  15  ;  Acts 

.  .„ „-„..  .0:  27  ;  H^b.  4:2.... 

2  Sam.  24  :  14 a  chaps.  2  :  60  ;    18  :  34  ; 


additional  particulars  not  given  by  either  of 
the  other  writers.  He  tells  us  the  object  of 
going  up  into  the  mountain,  "to  pray;"  that 
the  transfiguration  of  our  Lord  took  place 
"  as  he  prayed ; "  the  nature  of  the  transfig- 
uration, "  the  fashion  of  his  countenance  was  al- 
tered and  his  raiment  was  white  and  glistening ;  " 
the  theme  of  conversation  between  Christ  and 
the  two  spiritual  companions,  "they  spake  of  his 
decease,  which  he  should  accomplish  at  Jerusa- 
lem ;  "  that  the  vision  was  seen  by  the  Apostles 
"when  they  were  awake  ;  "  that  Peter  spoke  as 
Moses  and  Elias  "departed  from  him,"  and  by 
implication  to  restrain  their  departure  ;  that  he 
spake  "  not  knowing  what  he  said  ;  "  and  that  the 
apostles  obeyed  the  command  of  Christ,  which 
Matthew  alone  reports,  and  "told  no  man  in  those 
days  any  of  those  things  which  they  had  seen." 
29.  White  and  glistering.  That  is,  flash- 
ing. The  idea  conveyed,  is  of  an  appearance  like 
burnished  metal  flashing  in  the  sun.  Comp. 
Ezek.  1  :4,  7;  NahumSTs. 

31.  Spake  of  his  decease.  More  literally, 
"of  his  departure "  (Greek  t^odog). 

32.  But  Peter  and  they  that  were  with 
him  had  been  heavy  with  sleep,  but  hav- 
ing kept  fully  awake  they  sa^v  his  glory. 
•Our  English  version  implies  that  they  fell  asleep 
and  were  wakened  to  see  his  glory,  while  the 
original  implies  that  though  heavy  ,with  sleep 
they  kept  fully  awake.  "The  word  (keep 
awake  (StayQtjYnQtco)  appears  to  be  used  expressly 
here  to  show  that  it  was  not  merely  a  vision 
seen  in  sleep." — (Alford.) 

34.  And  they,  the  disciples,  feared  as  the 
others,  Christ,  Moses,  and  Elijah,  entered 
into  the  cloud.  The  original  does  not  imply 
that  the  disciples  entered  into  the  cloud.   On  the 


contrary,  in  the  Received  Text,  it  distinguishes 
between  them  and  the  others  who  did  enter. 
There  is  some  doubt  as  to  the  reading,  but  the 
whole  course  of  the  narrative  here  and  in  the 
other  Evangelists  indicates  that  the  cloud  re- 
ceived the  three  out  of  the  sight  of  the  disciples. 

35.  Beloved  son.  The  best  reading  here  is, 
Ml/  son  the  elect  or  chosen. 

36.  And  they  kept  it  close  *  *  *  in  those 
days.  Presumptively  until  after  Christ's  resur- 
rection, in  accordance  with  his  command.  Matt. 
17  :9. 

37-42.  Heading  of  the  Lunatic  Bot. — 
Matt.  17  :  14-21 ;  Mark  9  :  14-29.  The  descrip- 
tion is  much  the  fullest  and  most  graphic  in 
Mark.  See  notes  there.  Matthew  calls  this  boy 
a  lunatic ;  the  symptoms  as  described  here  and 
in  Mark  are  those  of  epilepsy. — The  next  day. 
The  transfiguration  was  probably  at  niglit.  The 
scene  here  described  took  place  on  the  following 
morning. — Mine  only  child.  Luke  alone  so 
describes  him. — Crieth  out.  Peculiar  to  Luke. 
An  inarticulate  cry  is  intended  ;  for  the  boy  was 
both  deaf  and  dumb  (Mark  9  :  26).  —  Perverse 
generation.  Rather,  pet-verted  race.  The  lan- 
guage is  that  of  pity,  not  of  indignation.  See 
note  on  Mark  9  :  19. 

Ch.  9  ;  43-45.  PROPHECY  OF  OUR  LORD'S  PASSION. 
The  mystery  op  propitecy. 

Comp.  Matt.  17  :  22,  23 ;  Mark  9  :  30-32 ;  and 
notes  on  Mark.  This  prophecy  was  uttered  during 
Christ's  retirement,  after  the  close  of  his  public 
ministry  in  Galilee,  and  before  the  commence- 
ment of  his  principal  public  ministry  in  Judea. 
Mark  9  :  30.     See  note  on  Matt.  15  :  29-39. 

43.  But  while  all  were  wondering.  As 
before  he  gave  an  intimation  of  his  passion  im- 


Ch.  IX.] 


LUKE. 


57 


46  Then ''  there  arose  a  reasoning  among  them,  which 
of  them  should  be  greatest. 

47  And  Jesus,  perceiving  the  thought  of  their  heart, 
took  a  child,  and  set  him  by  him, 

48  And  said  unto  them.  Whosoever'^  shall  receive 
this  child  in  my  name,  receiveth  me  ;  and  whosoever 
shall  receive  me,  receiveth  him  that  sent  me  :  for  ^  he 
that  is  least  among  you  all,  the  same  shall  be  great. 

49  And  John  answered  and  said,  Master,  we  "^  saw 
one  casting  out  devils  in  thy  name  ;  and  we  forbad 
him,  because  he  followeth  not  with  us. 


50  And  Jesus  said  unto  him,  Forbid  Aim  not:  for'  he 
that  is  not  against  us,  is  for  us. 

51  And  it  came  to  pass,  when  the  time  was  come 
that  he  should  be  received  b  up,  he  stedfastly  set  his 
face  to  go  to  Jerusalem, 

52  And  sent  messengers  before  his  face  :  and  they 
went,  and  entered  into  a  village  of  the  Samaritans,''  to 
make  ready  for  him. 

53  And  they  did  not  receive  him,  because  his  face 
was  as  though  he  would  go  to  Jerusalem. 

54  And  when  his  disciples  James  and  John  saw  i/rt's. 


b  Matt.  18  :l,etc. ;   Mark  9  :  34,  etc.  ...c  Matt.  10  :  40  ;   John  12:44;    13  :  50....d  ch.  14  :  11  ;    Matt.  23  :  11,  12... 
f  ch.  16  :  13 ;  Matt.  12  :  30. . .  .g  Mark  16:19;  Acta  1  :  2. . .  .h  John  4  :  4. 


Numb.  11 :  27-21 


mediately  after  the  apostles'  confession  of  faith 
in  his  Messiahship,  so  now  after  the  expression 
of  their  wonder  at  his  miraculous  power.  Thus 
he  adapts  the  trial  of  their  faith  to  its  strength. 

44.  Matthew  and  Mark  both  add  a  prophecy 
of  the  resurrection. 

45.  It  was  hid  from  them  in  order  that 
{t'ua)  they  should  not  perceive  it.  "It  was 
the  divine  purpose  that  they  should  not  at  pres- 
ent be  aware  of  the  full  significance  of  these 
words." — (Alford.)  And  this  is  implied  not  only 
in  the  original,  which  our  English  version  imper- 
fectly renders,  but  also  in  the  direction,  "  Let 
these  sayings  sink  down  into  your  ears."  They 
were  to  treasure  them  up  for  future  reflection 
and  comprehension,  that  when  the  death  of  our 
Lord  came,  they  might  not  be  overwhelmed,  and 
when  the  resurrection  took  place,  they  might  be 
prepared  to  believe  it.  In  this  verse  we  have  a 
hint  of  the  office  of  prophecy,  viz.,  not  to  make 
clear  future  events,  but  to  give  a  ground  of  faith 
in    the    divine   word,    a/to*    the  fulfillment    has 

taken    place    (John    2  :  22  ;    12  :  16  ;     13  :  19  ;     14  :  29).       So 

still  the  full  meaning  of  the  prophecy  of  Christ's 
second  coming  is,  it  seems  to  me,  purposely  hid- 
den from  his  church. — They  feared.  See  Mark 
9  :  33,  note. 

46-50.  DiscouKSE  Concerning  Greatness 
IN  THE  Kingdom  of  God. — Of  this  discourse 
much  the  fullest  report  is  given  by  Matthew, 
chap.  18.  Mark's  briefer  account  contains  some 
particulars  not  given  by  Matthew  (Mark  9 :  33-50). 
See  notes  on  Matthew  and  Mark.  On  the  varia- 
tions in  the  three  accounts  and  their  reconcilia- 
tion, see  Prel.  Note  in  Matthew.  The  discussion 
took  place  openly  among  the  disciples,  on  the 
road,  and  was  stopped  by  the  presence  of  Christ 
(Mark  9 :  32),  but  the  Strife  and  debate  remained  in 
their  hearts  (Luke  9 :  47).  The  question  of  John, 
and  our  Lord's  reply  (vers.  49,  so),  is  not  reported 
by  Matthew,  but  is  by  Mark  ;  see  notes  there. 

Ch.  9  :  51^6.  CHRIST  REFUSED  HOSPITALITY  BY  THE 
SAMARITANS.  Religious  wrath  and  persecution 
PROHIBITED.  —  The  spirit  op  Christianity  one  op 

LONG-SUFFERING. 

The  time  of  this  incident  is  entirely  uncertain, 
except  as  it  is  fixed  by  ver.  51.  It  is  not  narrated 


by  either  of  the  other  Evangelists.  It  occurred 
after  the  close  of  Christ's  Galilean  ministry,  not  on 
the  journey  to  the  feast  of  Tabernacles,  as  indi- 
cated in  the  Harmony  (voi.  i,  45),  for  he  then  went 
up  to  Jerusalem,  "not  openly,  but,  as  it  were,  in 
secret  (John  7 :  10) ;  "  hardly  on  the  journey  to  the 
feast  of  Dedication  (john  lo  :  22,  etc.),  as  suggested 
by  Alford,  for  there  is  nothing  to  indicate  that 
between  these  two  feasts  Jesus  left  Judea ;  he 
certainly  did  not  go  back  to  Galilee,  and  we  have 
no  hint  of  any  Samaritan  ministry.  The  chronol- 
ogy of  all  the  weeks  between  the  feast  of  Dedi- 
cation (John  10 :  22-39)  and  the  resurrection  of  Laz- 
arus (John,  ch.  11),  including  most  of  the  events  and 
instructions  in  Luke,  chaps.  10-18,  is  involved 
in  great  uncertainty.  See  next  chap.,  Prel.  Note. 
This  incident  probably  occurred  at  some  point 
during  this  time,  perhaps  on  Christ's  way,  at  the 
close  of  his  Perean  ministry,  to  the  resurrection 
of  Lazarus,  and  probably  at  about  the  same  gen- 
eral period  as  the  incident  in  Mark  10  :  32-;31. 

51,52.  And  it  came  to  pass  Avhen  the 
time  was  coming.  Not  come,  i.  e.,  fully  come, 
but  approaching. — His  face  was  steadfastly 
set.  In  fuU  knowledge  of  all  that  he  was  to 
suffer.  His  steadfastness  itself  indicated  the 
conflict  within,  over  which  he  triumphed  in  thus 
going  to  Jerusalem.  Compare  the  description  in 
Mark  10  :  33.— And  sent  messengers  before 
his  face.  It  seems  to  me  far  more  natural  to 
understand  by  this,  messengers  to  prepare  a  place 
for  him  and  his  disciples,  than,  with  Alford,  to 
suppose  that  they  were  directed  "to  announce 
the  coming  of  Jesus  as  the  Messiah."  This  he 
seems  never  to  have  announced,  either  directly 
or  through  others,  in  any  public  ministry,  while 
he  lived.  His  announcement  to  the  Samaritan 
woman  (John  4 :  26),  is  no  exception,  for  that  was  in 
a  private  conversation.  But  probably  he  chose  to 
be  dependent,  as  his  disciples  were,  on  the  hospi- 
tality of  the  people  (Matt.  10  :  9-14) ;  this  would 
therefore  involve  his  recognition  by  the  people 
as  an  honored  religious  leader,  if  nothing  more. 

53,  54.  And  they  did  not  receive  him. 
The  bitter  hostility  between  Jews  and  Samari- 
tans receives  several  illustrations  in  the  N.  T. 
See  especially  John,  ch.  4,  notes,  and  Luke 
10  :  25-37,  notes.    The  refusal  to  receive  Christ 


58 


LUKE. 


[Ch.  IX. 


they  said,  Lord,  wilt  thou  that  we  command  fire  to 
come  down  from  heaven,  and  consume  them,  even  as 
Elias '  did  ? 

55  But  he  turned,  and  rebuked  them,  and  said.  Ye 
know  not  what  manner  of  spirit  ye  are  of. 

56  For '  the  Son  of  man  is  not  come  to  destroy  men's 


lives,  but  to  save  them.    And  they  went  to  another 
village. 

57  And''  it  came  to  pass,  that,  as  they  went  in  the 
way,  a  certain  man  said  unto  him.  Lord,  1  will  follow 
thee  whithersoever  thou  goest. 

58  And  Jesus  said  unto  him,  Foxes  have  holes,  and 


i  2  Kings  1  :  10,  12  ...  .j  John  3:17;  12  :  47 k  Matt.  8  :  19,  etc. 


was  a  distinct  refusal  to  recognize  him  as  a  pro- 
phet, or  a  leader  worthy  of  reverence ;  it  was 
also  a  recognized  indignity  in  the  East,  where 
hospitality  is  a  recognized  duty,  and  where  the 
traveler  is  habitually  welcomed  as  a  guest,  un- 
less some  distinct  cause  exists  for  refusing  to 
receive  him.  The  act  is  interpreted  by  3  John, 
vers.  9  and  10  ;  it  was  an  emphatic  repudiation  of 
him  as  a  heretic,  a  teacher  of  falsehood. — Wilt 
thou  that  we  command  fire  to  come  down 
from  heaven  and  consume  them  ?  There  is 
some  doubt  whether  the  added  words,  As.  Elias 
did,  is  not  a  gloss  added  by  a  copyist,  in  explana- 
tion of  the  proposition.  There  is  no  doubt,  how- 
ever, that  there  was  a  reference  in  the  disciples' 
minds,  to  3  Kings  1  :  9-13.  Their  proposal  indi- 
cates their  spirit ;  they  were  full  of  zeal  for  their 
Master ;  believed  that  he  was  on  his  way  to  Jeru- 
salem to  enter  into  his  kingdom,  remembered 
the  glory  in  which  they  had  seen  him  with  Moses 
and  Elijah,  on  the  Mount  of  Transfiguration,  and 
were  impatient  for  the  disclosure  of  his  power 
and  authority.  It  was  the  same  spirit  which  led 
Peter  to  rebuke  the  Lord  for  prophesymg  his 
passion,  and  to  draw  his  sword  to  resist  the  ar- 
rest. It  is  still  the  same  spirit  which  seeks  to 
accomplish  the  triumphs  of  the  Redeemer's  king- 
dom, not  by  long-suffering,  patience,  and  love, 
but  by  the  exercise  of  authority  and  power. 

55,  56.  There  is  some  doubt  about  the  true 
reading  of  these  verses.  The  phrase,  "  The  Son 
of  man  is  not  come  to  destroy  men^s  lives,  but  to  save 
them,''''  is  thought  by  many  scholars  to  have  been 
mterpolated,  being  a  customary  saying  of  our 
Lord's  (Matt.  18 :  11 ;  Luke  19 :  10).  Tischcndorf  also 
omits  the  other  portion  of  the  rebuke,  "  Ye  know 
not  what  manner  of  spirit  ye  are  of,^''  thus  leaving 
the  narrative  simply,  "i?e  turned  and  rebuked 
them,  and  they  went  to  another  village.''''  But  in 
the  uncertainty  of  the  MSS.,  the  internal  evi- 
dence may  be  accepted  as  decisive  ;  and  that  is  in 
favor  of  the  ordinary  reading.  "  The  words  have 
such  a  weight  of  authority  against  them,  that 
they  would  be  worthy  of  rejection  if  it  were  ex- 
plicable how  they  came  into  the  text.  How 
easily,  on  the  other  hand,  out  of  regard  to 
Elijah,  could  an  intentional  omission  take  place. 
Moreover,  the  brief,  simple,  and  pregnant  word 
of  rebuke  is  so  unlike  a  copyist's  interpolation, 
and  as  worthy  of  Jesus  himself,  as  it  is,  on  the 
other  hand,  hard  to  conceive  that  Luke,  on  an 
occasion  so  unique,  limited  himself  to  the  bare. 


He  rebuked  them." — {Meyer.)  There  is  also 
some  question  as  to  the  translation  of  the  first 
part  of  the  rebuke.  It  may  be  rendered  inter- 
rogatively, '•'■Know  ye  not  what  spirit  ye  are  of?  " 
i.  e.,  what  is  the  spirit  of  Christianity,  the 
spirit  of  meekness  and  love ;  or  it  may  be  ren- 
dered positively,  but  with  the  same  significa- 
tion, "  ye  know  not  what  spirit  ye  are  of'  i.  e., 
Ye  know  not,  do  not  comprehend,  the  true 
spirit  of  Christianity  ;  or,  more  severely,  "  Te 
know  not  your  own  spirit,  a  spirit  alien  from 
mine."  This,  I  doubt  not,  is  the  true  interpreta- 
tion, but  the  others  are  grammatically  possible, 
and  they  have  defenders. — And  they  went  to 
another  village.  In  accordance  with  the  in- 
structions which  Christ  had  himself  given  to  the 
twelve  (Matt.  10 :  23). 

This  incident  illustrates  the  Christian  method 
of  meeting  insult  and  indignity — not  by  penalty 
but  by  patience,  and,  when  possible,  by  avoid- 
ance. But  it  illustrates  much  more.  The  anger 
of  the  disciples  was  not  aroused  by  a  personal 
affront,  but  by  one  offered  to  their  Lord  ;  it  was 
excited,  not  by  self-conceit  or  pride,  but  by  love 
and  zeal  for  Christ.  Zeal  for  him,  when  uniting 
with  the  lower  passions,  produces  not  piety  but 
fanaticism  ;  such  zeal,  so  uniting,  is  not  a  Chris- 
tian spirit ;  it  may  even  result  in  a  devilish 
spirit.  Christ  condemns,  impliedly,  all  attempts 
to  coerce  respect  for  him,  or  to  punish  the  want 
of  it ;  and  so,  not  only  all  religious  persecution, 
but  also  all  that  wrath  and  bitterness,  which  is 
so  unhappily  common  in  religious  controversies. 
The  oflSce  of  Christianity  is  wholly  remedial,  not 
unitive ;  its  instruments  are  the  forbearance 
and  long-suffering  of  love,  not  judgment  and 
penalty  ;  light  and  warmth,  not  fire  from  heaven. 
We  are  to  be  patient,  not  merely  with  wrong  per- 
sonal to  ourselves,  but  with  the  spirit  of  irre- 
ligion  and  infidelity,  and  with  affronts  offered  to 
our  Lord.  We  are  not  to  hate  even  the  enemies 
of  Christ. 

Ch.  9:  57-62.    FOLLOWING  CHRIST.    Three  persons 

ALMOST  PERSUADED  TO  BE  CHRISTIANS  :  THE  SELT- 
CONFIDBNT  AND  IMPETUOUS  DISCIPLE  ;  THE  PROCRAS- 
TINATING DISCIPLE  ;  THE  IRRESOLUTE  DISCIPLE. — ThB 
FIRST  MUST  COUKT  THE  COST  ;  THB  SECOND  MUST  SUN- 
DER THE  MOST  SACRED  TIES  ;  THE  THIRD  MUST  FOR- 
GET THOSE  THINGS  WHICH  ARE  BEHIND.— DUTIES  TO 
THE   LIVING  AND  DUTIES  TO  THE   DEAD. — DANGERS  OF 

EVEN  LOOKING  BACK  (sce  note  below). 
This  incident  probably  occurred  immediately 


Ch.  IX.] 


LUKE. 


59 


birds  of  the  air  have  nests ;  but  the  Son  of  man  hath 
not  where  to  lay  his  head. 

59  And   he  said  unto  another,  Follow  me.     But  he 
said,  Lord,  suffer  '  me  first  to  go  and  bury  my  father. 

60  Jesus   said   unto   him,  Let  the   dead   bury  their 
dead  ;  but  go  thou  and  preach  the  kingdom  of  God. 


61  And  another  also  said.  Lord,  I  will  follow  thee  ; 
but  let  me  first  go  bid  them  farewell  whicli  are  at  home 
at  my  house. 

62  And  Jesus  said  unto  him.  No  man,  having  put 
his  hand  to  the  plough,  and  looking  back,  is  fit  lor  the 
kingdom  of  God. 


1  1  Kings  19  :  20. 


after  Christ's  preaching  of  the  parables  concern- 
ing the  kingdom  of  God  (Matt.,  ch.  is).  He  desired 
to  escape  from  the  throng,  and  bade  his  own  disci- 
ples, i.  e.,  the  twelve,  to  depart  with  him  by  boat 
to  the  other  side  of  the  Sea  of  Galilee.  Comp. 
notes  on  Matt.  8  :  18-22,  and  see  Mark  4  :  o5, 
with  Matt.  8  :  18. 

57.  A  certain  man.  A  scribe  (Matt,  s:  i9, 21), 
and  a  disciple  in  the  sense  in  which  all  were 
termed  disciples  who  were  learners  of  Jesus 
without  having  fully  committed  themselves  to 
his  cause.  To  understand  his  spirit  we  must 
consider  both  the  circumstances  and  Christ's  re- 
sponse ;  for  here,  as  elsewhere,  the  heart  of  the 
speaker  is  to  be  read,  not  so  much  from  his  own 
words,  which  were  perhaps  contrived  to  hide 
his  real  feelings,  as  from  the  reply  of  Christ,  who 
discerned  the  intents  of  the  heart.  Christ  had 
just  been  proclaiming  the  nature  of  the  kingdom 
which  he  had  come  to  establish  (Matt.,  ch.  13).  He 
now  wishes  to  separate  himself  from  the  throng, 
and  seek  retirement.  This  scribe  demands  to  in- 
trude himself  on  Christ's  hours  of  seclusion,  and 
bases  this  demand  on  a  promise  to  follow  him 
wherever  he  goes.  Christ  does  not  refuse  his  de- 
mand, but  tests  the  value  of  his  offer.  "  '  What ! ' 
saith  he,  '  dost  thou  look  to  gather  wealth  by  fol- 
lowing me '?  Seest  thou  not  then  that  I  have  not 
even  a  lodging,  not  even  so  much  as  the  birds 
have.'  " — {Chnjsofiiom.)  In  a  similar  manner  he 
tries  the  rich  young  man  (Matt.  19 :  21)  In  neither 
case  does  he  invent  a  peculiar  and  a  hard  condi- 
tion ;  he  simply  requires  that  those  who  join  his 
baud  shall  share  their  poverty.     The  twelve  have 

left   all  to  follow  him  (Matt.  4  :    20,  22;  9  :  19  ;    19  :  27). 

58.  Son  of  man.  A  phrase  borrowed  from 
the  prophecy  of  Daniel,  and  indicating  the  Mes- 
siah. See  Matt.  10  :  23,  note. — Hath  not 
where  to  lay  his  head.  That  is,  no  perma- 
nent home.  He  was  frequently  the  guest  of  dis- 
ciples. Frequently  he  spent  the  night  in  the 
open  air ;  no  real  hardship  in  Orient  as  in  our 
climate.  "Night  by  night  Jesus  received  from 
the  hand  of  his  Father  a  resting-place,  which  he 
knew  not  in  the  morning." — {Godet.) 

59,60.  Another.  Also  a  disciple  (Matt.  8 :  21). 
An  ancient  tradition  says  it  was  Philip  ;  Alford 
suggests  that  the  command  "follow  me,"  was 
occasioned  l)y  some  slackness  or  symptoms  of 
decadence  on  the  part  of  the  disciple.  It  ap- 
pears more  probable  that  he  was  a  disciple  only 
in  a  general  sense  of  being  a  recipient  of  Christ's 


teachings,  not  one  of  the  twelve. — Bnry  my 
father.  "As it  was  the  practice  to  bury  on  the 
day  of  death,  it  is  not  very  likely  that  this  dis- 
ciple would  have  been  here  at  all  if  his  father  had 
just  breathed  his  last.  *  *  *  No  doubt  it  was 
the  common  case  of  a  son,  having  a  fraU  and 
aged  father  not  Ukely  to  live  long,  whose  head  he 
thinks  it  his  duty  to  see  under  the  ground  ere  he 
goes  abroad." — (Br.  Broivn.) — Let  the  dead 
bury  their  dead.  That  is,  Let  those  that 
abide  in  the  world  attend  to  the  duties  and 
fulfill  the  obligations  which  are  supposed  to  be- 
long to  that  state.  For  you  there  is  no  turning ; 
a  higher  duty  caUs  you  to  preach  the  Gospel. 
During  the  midst  of  the  battle  the  soldier  cannot 
leave  ranks  to  bury  the  dead  or  even  to  succor  the 
dying.  A  seeming  indifference  to  them  is  then 
his  duty.  It  does  not  follow  that  we  are  to 
neglect  what  are  called  secular  duties  for  those 
that  are  termed  religious.  Nevertheless,  life 
presents  many  occasions  In  which  duty  to  the 
living  is  supreme  over  respect  to  the  dead ;  in 
which  duty  to  Christ  requires  that  we  should 
forego  works  which  otherwise  would  be  sacred 
duties.  Compare  for  parallel  teaching,  Matt. 
10  :37  ;   for  illustrative  example,  Mark  3  :  .32-35. 

61,  62.  Compare  Gen.  19  :  26,  and  1  Kings 
19 :  20,  21,  where  Elijah's  language  is  satirical, 
and  where  Elisha,  by  his  acts,  though  not  in 
words,  withdraws  his  request,  leaves  his  cattle 
and  his  labors,  and  slaying  two  of  the  oxen  for  a 
feast  in  honor  of  Elijah,  follows  him  without  re- 
turning to  his  home. — No  man  having  put  his 
hand  to  the  plough  and  looking  back. 
The  figure  is  one  the  agriculturist  will  readily 
appreciate.  The  ploughman  must  keep  his  eye 
on  the  furrow  to  be  made,  and  the  Christian  on 
the  life-duties  to  which  he  is  called.  Looking  back 
spoils  the  furrow  (comp.  Phii.  3 :  13 ).  Dr.  Brown  says 
that  when  Hindoos  are  converted  and  are  about 
to  be  baptized,  their  parents  often  plead  with 
them  to  pay  them  one  more  parting  visit  before 
taking  a  step  that  will  cut  them  off  from  home 
altogether  ;  and  that  those  who  yield  to  these 
jjarental  entreaties  to  go  home  for  a  visit  never 
return,  or  do  so  only  after  a  season,  in  which 
they  abandon  Christianity  and  conform  to  the 
heathen  religion  again.  This  fact  is  the  best 
possible  commentai-y  on  and  explfination  of  a 
passage  which  has  seemed  to  some  a  hard  re- 
quirement on  Christ's  part. 

Dr.    Brown's    note    on    this    entire    passage 


60 


LUKE. 


[Ch.  X. 


(though  he  bases  it  on  Matt.  8  :  18-22)  is  ad- 
mirable. The  first  disciple  is  the  self-suflScient, 
and  hence  the  rash  and  precipitate  disciple.  Like 
the  Galatians,  he  begins  with  an  excess  of  zeal ; 
like  Peter  he  will  follow  Christ  everywhere  (oai. 

4  :  14,  15  ;    5:7;    Matt.  26  :  33,    70-74).       Such  need   tO   be 

bidden  to  count  the  cost.  The  second  is  the 
procrastinating  or  entangled  disciple.  He  will 
follow  Christ,  hut — ;  the  answer  is,  No  duty,  how- 
ever sacred  or  solemn,  is  an  excuse  for  putting 
oil  the  claims  of  Christ  to  our  full  and  unre- 
served service.  The  third  is,  the  irresolute  or 
wavering  disciple.  He  halts  between  two  opin- 
ions. To  him  the  word  of  Christ  is,  Noiu  is  the 
accepted  time.  (Comp.  Luke  14  :  18-20  and 
Matt.  13  :  20-23.)        

Ch.  10  ;  1-24.    COMMISSION  OF  THE  SEVENTY.    The 

WORK  OF  THE  CHRISTIAN  MINISTRY  IIXiUSTEATED.      See 

on  Matt.,  ch.  10. 

Preliminary  Note. — The  chronology  of  the 
events  recorded  in  Luke  10  : 1  to  IS  :  34,  is  very 
uncertain  ;  the  locality  is  also  uncertain.  With- 
out entering  into  the  unprofitable  discussions  of 
the  harmonists,  I  give  briefly  what  appears  to 
me  to  be  unquestionably  the  best  opinion. 
Christ's  Galilean  ministry,  was  brought  to  an 
end  by  his  rejection  of  the  crown  proffered  to 
him  by  the  people  (John  e :  15),  and  was  followed 
by  a  brief  period  of  retirement  with  his  disciples, 
devoted  to  their  instruction  in  the  things  con- 
cerning the  kingdom  of  Christ  (Matt,  le  -.  21  to  ch.  is). 
He  then  went  up  to  Jerusalem  to  the  feast  of  the 
Tabernacles,  and  in  and  about  Jerusalem  he 
sjjent  about  three  months,  from  the  feast  of  the 
Tabernacles  to  that  of  the  Dedication.  Of  this 
Judeaa  ministry,  John  alone  gives  any  account 
(John,  chaps.  7-io).  Driven  out  of  Jerusalem  a 
second  time  by  a  mob,  he  departed  into  the  dis- 
trict beyond  Jordan,  and  taught  there.  Of  this 
fact  we  have  an  intimation  in  Matt.  19  :  1  and 
Mark  10  : 1,  but  they  give  no  full  account  of  this 
era  in  his  ministry.  The  incidents  and  teachings 
here  recorded  by  Luke  probably  belong  to  this 
period.  This  is  indeed  only  an  h j'pothesis  ;  but  it 
is  a  more  probable  one  than  the  supposition  that 
after  he  had  once  gone  over  the  cities  and  villages 
of  Galilee,  he  returned  to  a  second  ministry  there. 
It  is  borne  out  by  a  comparison  of  the  character 
of  the  ministry  with  that  of  the  land  and  of  the 
people.  Perea,  so  called  from  the  Greek  word 
(ni<nt)  pera,  beyond,  is  a  wild  and  romantic  re- 
gion, now  but  little  visited  by  travelers  to  the 
Holy  Land,  who  practically  regard  the  Jordan  as 
its  eastern  boundary.  Even  such  writers  as 
Stanley,  Robinson,  and  Ritter,  give  but  little  in- 
formation concerning  it.  To  it  belongs  the 
Bashan  and  the  Gilead  of  the  O.  T.  It  was  in 
Christ's  time  a  populous  and  prosperous  district. 
The  flourishing  cities  gave  to  its  southern  por- 


tion the  name  of  Decapolis.  Along  the  river  Jor- 
dan the  ruins  of  one  hundred  and  twenty-seven 
villages  have  been  counted.  Its  hill-sides  were 
famous  forpasturage,  and  its  cattle  for  their  size 
and  fatness.  Its  population  was  not  homoge- 
neous. It  formed  a  part  of  the  Holy  Land ;  and 
it  was  a  part  of  Christ's  mission  to  offer  the  Gos- 
pel to  the  entire  Jewish  people  before  turning 
from  them  to  the  Gentiles.  But  in  Perea,  the 
Israelites  were  intermixed  with  a  Gentile  popu- 
lation ;  the  cities  of  Decapolis  were  Roman 
cities ;  the  sheep  of  Israel,  in  this  heathen  so- 
ciety, were  wandering  sheep — to  the  haughty 
Judean,  lost  sheep.  To  this  era  of  Christ's  min- 
istry naturally  belong,  therefore,  the  marvelous 
trio  of  parables — the  lost  sheep,  the  lost  coin,  the 
lost  son ;  it  is  here  that,  in  the  parable  of  the 
good  Samaritan,  he  rebukes  pride  of  caste  and 
race ;  and  in  the  parables  of  the  rich  fool  and 
of  Dives  and  Lazarus,  the  pride  of  wealth.  This 
Perean  ministry  extended,  as  I  suppose,  from  the 
feast  of  the  Dedication,  in  December,  a.  i>.  29,  to 
the  time  of  Christ's  going  up  for  the  last  time  to 
Jerusalem,  March,  a.  d.  30,  though  in  this  time 
is  included  the  resurrection  of  Lazarus  and  the 
brief  subsequent  retirement  to  Ephraim.  The 
order  of  events  is  very  uncertain.  For  a  probable 
order,  see  Tabular  Harmony,  Vol.  I,  p.  45.  Of 
this  ministry,   Matthew   and  Mark  give  a  brief 

account  (Matt.  19  :  1  to  20  :  I6  ;   Mark  10  :  l-3l).      Some  fcW 

of  the  incidents  and  instructions  recorded  by 
Luke  as  in  this  era,  seem,  from  the  parallel  ac- 
counts in  Matthew  and  Mark,  to  belong  to  the 
Galilean  ministry  ;  of  course  they  may  have  been 
repetitions.  See  for  examples,  Luke  13  :  18-21 ; 
11  :  14-26  ;  17  : 1,  2. 

To  this  period  probably  belongs  the  commis- 
sion of  the  seventy.  Their  mission  is  much  like 
that  of  the  twelve  (Matt.,ch.  lo) ;  the  difference  is 
just  such  as  the  difference  in  circumstances 
would  require.  The  seventy  were  to  go  two  by 
two ;  they  were  endowed  with  the  same  super- 
natural powers  ;  they  were  to  depend  wholly  on 
the  hospitality  of  the  people ;  they  were  to 
preach  the  same  gospel,  "The  kingdom  of  hea- 
ven is  at  hand."  But  they  were  seventy  instead 
of  twelve,  for  the  territory  was  larger  and  the 
time  shorter ;  they  were  not  forbidden  from  en- 
tering into  any  Gentile  city,  for  in  Perea  GentUe 
and  Jew  were  associated  together  in  the  same 
cities ;  their  ministry  was  not  confined  to  the 
unwalled  towns  ;  no  instructions  respecting  per- 
secution were  given  them,  for  the  era  of  bitter 
persecution  did  not  come  till  after  the  death  of 
Christ,  and  their  appointment  was  purely  local 
and  temporary,  while  that  of  the  twelve  was  for 
lifelong  service  in  the  church.  In  the  main, 
however,  the  instructions  given  to  the  seventy 
were  similar  to  those  given  to  the  twelve,  though 
not  covering  as  much  ground.    For  the  practi- 


Ch.  X.] 


LUKE. 


61 


CHAPTER    X. 


AFTER™  these  things  the  Lord  appointed  other 
seventy  also,  and  sent  them  two  and  two  before 
his  face  into  every  city  and  place,  whither  he  himself 
would  come. 

2  Therefore  said  he  unto  them,"  The  harvest  truly  t's 
great,  but  the  °  labourers  arf  few  :  pray  ye  therefore 
the  Lord  of  the  harvest,  that  he  would  send  forth  la- 
bourers into  his  harvest. 

3  Go  your  ways  :  behold,  I  send  you  forth  as  lambs 
among  wolves. 

4  Carry  p  neither  purse,  nor  scrip,  nor  shoes :  and  i 
salute  no  man  by  the  way. 

5  And  into  whatsoever  house  ye  enter,  first  say, 
Peace  6e  to  this  house. 

6  And  if  the  son  ■■  of  peace  be  there,  your  peace  shall 
rest '  upon  it :  if  not,  it  shall  turn  to  you  again. 


7  And  m  the  same  house  remain,  eating  and  drink- 
ing such  things  as  they  give:  tor'  the  labourer  is  wor. 
thy  ot  his  hire.     Go  not  trom  liouse  "  to  house. 

8  And  into  whatsoever  city  ye  enter,  and  they  re- 
ceive you,  eat "  such  things  as  are  set  before  you  : 

9  And  heal  the  sick  that  are  therein,  and  say  unto 
them.  The  "  kingdom  of  God  is  come  nigh  unto  you. 

10  But  into  whatsoever  city  ye  enter,  and  they  re- 
ceive you  not,  go  your  ways  out  into  the  streets  of  the 
same,  and  say, 

11  Even''  the  very  dust  of  your  city,  which  cleaveth 
on  us,  we  do  wipe  off  against  you  :  notwithstanding 
be  ye  sure  of  this,  that  the  kingdom  of  God  is  come 
nigh  unto  you. 

12  But  I  say  unto  you,  that  it  shall  be  more  tolera- 
ble in  that  day  tor  Sodom,  than  for  that  city. 

13  Woe  y  unto  thee,  Chorazin  !  woe  unto  thee,  Beth- 
saida !  for»  if  the  mighty  works  had  been  done  in  Tyre 


Matt.   10:  1,  etc.  J   Mark  6  :  7,  etc n  Malt.  9  :  37  ;   John  4:35 o  1  Cor.  3:  9;    1  Tim.  5  :  17 p  ch.  9-3    etc        a  Gen  24-33  5S- 

2  Kings  4  :  29  ;   Prov.  4  :  26 r  Isa.  9:6 s  2  Thess.  3:16;   James  3  :  18 t  1  Cor.  9  :  4-14  :    1  Tim.  6 :  18        u  1  "iim  5  ■  U        v  1  PoV 

10:  27....W  Matt.  3:  2....JI  ch.  9  :5....y  Matt.  11  :  21,  etc z  Ezek.  3  :  6.  "■■  »  1  ^-ur. 


cal  and  spiritual  lessons,  therefore,  the  reader  is 
referred  to  the  parallel  and  prior  commission  of 
the  twelve,  reported  in  Matthew,  ch.  10.  Here 
I  note  only  what  is  peculiar  to  this  commission. 

1.  After  these  things.  An  indefinite  note 
of  time,  indicating  clearly  that  the  commission 
here  referred  to  was  subsequent  to  the  events 
recorded  in  the  preceding  chapter.  — Others 
also,  seventy  in  number.  That  is,  others 
than  the  twelve  whose  ordination  is  mentioned 
in  ch.  9  :  1.  "It  is  well  that  Luke  has  given  us 
also  the  sending  of  the  twelve,  or  we  should 
have  had  some  of  the  commentators  asserting 
that  this  was  the  same  mission." — (Alfonl.)  As 
the  twelve  had  a  clear  reference  to  the  twelve 
tribes  of  Israel  (Matt.  19 :  28),  so  the  seventy  are  sup- 
posed to  have  reference  to  the  seventy  elders  of 
Israel  (Exod.  241;  Numb,  n  :  ic). — Into  every  city 
and  place  whither  he  himself  would  come. 
In  Galilee  Christ  himself  preached  in  the  cities 
(Matt.  11  :  1),  and  the  apostles  In  the  towns  and 
villages  (ch.  9:6),  In  Perea,  jJi'esumablj^  the 
seventy  preached  both  in  the  cities  and  the  un- 
walled  towns,  Christ  following  with  his  personal 
ministry  chiefly  in  the  former.  It  is  not  proba- 
ble that  he  went  into  every  place  where  his  her- 
alds went.  In  this  respect  our  age  is  better  than 
theirs,  that  Christ  is  always  with  his  ministers, 
and  that  their  work  is  always  to  prepare  for  his 
personal  coming. 

2.  The  harvest  truly  is  great.  The  same 
metaphor  is  used  by  Christ  in  Matt.  9  :  37.  See 
note  there.  There  is  no  reason  to  think  that 
Luke  has  misplaced  it ;  more  probably  Christ  in 
this  instance,  as  in  many  others,  made  use  of  the 
same  aphorism  at  different  times. 

3-12.  These  instructions  are  substantially  the 
same  as  those  given  to  the  twelve  in  Matthew,  ch. 
10.  Some  matters  given  there  are  omitted  here ; 
but  there  is  nothing  here  not  contained  there  ; 
at  least  the  differences  are  little  more  than  ver- 
bal. To  the  direction,  I se7id  yon  forth  as  lamba 
among  wolves,  Christ  adds  in  Matthew  the  direc- 


tion, JSe  ye  therefore  wise  as  serpents,  etc.  The  di- 
rection, Salute  no  man  by  the  ivay,  is  peculiar  to 
Luke.  The  Jewish  salutations,  like  those  com- 
mon in  the  Orient  to-day,  were  elaborately  for- 
mal, and  occupied  so  much  time  as  to  be  a  serious 
hindrance  when  there  was  reason  for  haste.  It  is 
said  that  a  complete  formal  salutation  between 


SALUTATIONS. 

two  persons  may  consume  from  one  to  three  hours. 
The  disciples  were  not  to  stop  by  the  imy  for 
these  elaborate  formal  and  insincere  salutations. 
The  immediate  lesson  to  them  was  that  their 
time  was  short  and  their  business  urgent.  The 
lesson  to  us  is  that  we  are  not  to  allow  the  for- 
malities of  life  to  interfere  with  our  Gospel  min- 
istry. Verses  5  and  6  are  parallel  to  Matt.  10  :  12, 
13.  I^ace  be  to  this  house  was  a  common  form  of 
Jewish  salutation.  A  son  of  peace  (the  article  is 
wanting  in  the  original)  is  one  who  receives  the 
salutation,  /.  e.,  is  ready  to  welcome  the  Gospel 
message  of  peace.  Verses  7  and  8  are  equivalent 
to  Matt.  10  :  11.  The  direction  simply  empha- 
sizes the  instruction  there  given.  There  abide  till 
ye  go  hence.  On  the  one  hand,  the  apostles 
were  not  to  hesitate  from  a  false  delicacy  to  re- 
ceive the  hospitality  proffered  them ;  nor,  on 
the  other  hand,  discontented  with  it,  were  they 
to  go  from  house  to  house  seeking  for  better 


62 


LUKE. 


[Ch.  X. 


and  Sidon,  which  have  been  done  in  you,  they  had  a 
great  while  ago  repented,  sitting  in  saclicloth  and 
ashes. 

14  But  it  sliall  be  more  tolerable  tor  Tyre  and  Sidon 
at  the  judgment,  than  for  you. 


15  And  thou,  Capernaum,  which »  art  exalted  to 
heaven,  shalt  be  thrust"  down  to  hell. 

16  He'^  that  heareth  you,  heareth  me;  and  he "i  that 
despiseth  you,  despiseth  me  ;  and "  he  that  depiseth 
me,  despiseth  him  that  sent  me. 


a  Isa.  14  :  13-15  ;  Jer.  51  :  53  ;  Amos  9  :  2,  3 b  Ezsk.  26  :  20 ;  31  :  18 c  John  LI  :  20,  . . .  d  Acts  5:4 e  John  5  :  ! 


TYKE   ON  THE   MAINLAND. 


accommodations  or  for  social  eujoyment.     Verse 

9  evidently  imperfectly  reports  the  authority 
conferred  upon  the  seventy  ;  from  their  account 
of  the  result  of  their  mission  in  verse  17,  it  is 
clear  that  their  power  did  not  differ  from  that 
conferred  on  the  twelve  in  Matt.  10  ;  8.  Verses 
10-12  amplify  the  instructions  contained  in  Matt. 

10  :  14,  15.     Observe  that,  whether  accepted  or 


rejected,  the  king- 
dom of  God  draws 
nigh,  a  power  in  us 
or  a  power  ovei-  us. 

13-15.  The  same 
woes  against  Cho- 
razin,  Bethsaida, 
and  Capernaum  are 
reported  in  Matt. 
11  :  31-24.  These 
are  Galilean  cities ; 
it  is  quite  certain 
that  the  w^oes 
against  them  were 
pronounced  by  our 
Lord  in  Galilee,  as 
indicated  by  Mat- 
thew ;  but  they  may 
have  been  repeated 
by  him  in  this  con- 
nection to  give  sol- 
emn sanction  to  the 
admonition  of  the 
preceding  verses.  The  accompanying  illustra- 
tion of  the  present  ruins  of  the  once  prosperous 
and  flourishing  city  of  Capernaum  shows  how 
completely  this  prophecy  has  been  fulfilled,  and 
affords  a  memorable  and  melancholy  evidence  of 
the  truth  of  Christ's  words  and  the  authority  of 
his  mission.  For  description  of  Capernaum  and 
its  probable  site,  see  Matt.  4  :  13. 


CAPLIJNAUM. 


Ch.  X.] 


LUKE. 


63 


17  And  the  seventy  returned  again  with  joy,  saying, 
Lord,  even  ttie  devils  are  subject  unto  us  tlirough  tiiy 
name. 

18  And  he  said  unto  them,  I  beheld  Satan'  as  light- 
ning fall  from  heaven. 

19  Behold,  I  give  unto  you  power  to  tread  on  ser- 
pents sand  scorpions,  and  over  all  the  power  of  the 
enemy :  and  nothing  shall  by  any  means  hurt  you. 

20  Notwithstanding,  in  this  rejoice  not,  that  the 
spirits  are  subject  unto  you  ;  but  rather  rejoice,  be- 
cause your  names  are  written  •>  in  heaven. 

21  In  that  hour  Jesus  rejoiced  in  spirit,  and  said,  I 


thank  thee,  O  Father,  Lord  of  heaven  and  earth,  that 
thou  hast  hid  these  things  from  the  wise  and  prudent, 
and  hast  revealed  them  unto  babes:  even  so.  Father, 
for  so  it  seemed  good  in  thy  sight. 

22  All  things'  are  delivered  to  me  of  my  Father:  and 
no  J  man  knoweth  who  the  Son  is,  but  the  Father ;  and 
who  the  Father  is,  but  the  Son,  and  he  to  whom  the 
Son  will  reveal  /«/;«. 

23  And  he  turned  him  unto  his  disciples,  and  said 
privately.  Blessed  are  the  eyes  which  see  the  things 
that  ye  see : 

24  For  I  tell  you,  that''  many  prophets  and  kings 


f  Rev.  12:8,  9.... g  Mark  16  :  18  ;  Acts  28  :  6. .  ..h  Exod.  32:  32;  Ps.  69  :  28;  Isa.  4:3;  Dan.  12  :  1  ;  Phil.  4:3-   Heb  12- 
20  :  12  ;   21  :  27 i  Matt.  28  :  18  ;  John  3  :  36 j  John  6  :  44,  46 k  1  Pet.  1:10. 


16.  Compare  Matt.  10  :  40,  note.  There  the 
Lord  declares  that  receiving  Christ's  messengers 
is  counted  as  receiving  Him  ;  here  He  adds  that 
despising  Christ's  messengers,  is  accounted  as 
despising  Him — a  solemnly  suggestive  declara- 
tion. 

17-20.  The  seventy  returned  again  with 
joy.  There  is  nothing  to  indicate  how  long 
their  mission  lasted ;  very  probably  during  most 
of  Christ's  Perean  ministry,  in  which  case  this 
return,  though  reported  here,  did  not  take  place 
until  about  the  time  of  Christ's  going  up  to 
Jerusalem,  recorded  in  ch.  18  :  31. — Even  the 
devils  are  subject  unto  us  through  thy 
name.  This  was  in  accordance  with  the  prom- 
ise made  to  the  twelve  (Matt,  lo :  s),  and  probably 
repeated  substantially  to  the  seventy. — I  beheld 
Satan  as  lightning  fall  from  heaven.  Of 
this  expression  there  are  three  interpretations  : 
(1)  the  historical,  i.  e.,  that  Christ  refers  to  the 
original  fall  of  Satan  when  cast  out  of  heaven 
(isa.  14:12) ;  (2)  the  mystical,  i.  e.,  that  Christ  re- 
fers to  a  vision  or  intuition  of  the  fall  of  Satan, 
he  having  realized,  if  not  Avitnessed  in  a  spiritual 
vision,  the  overthrow  of  Satan,  while  his  disci- 
ples were  casting  the  evil  spirits  out ;  (3)  the 
prophetic,  i.  e.,  that  Jesus  beheld  the  flnal  over- 
throw of  Satan  (Rev.  12 : 9),  of  which  the  victories 
won  by  his  disciples  were  prophecies.  In  either 
interpretation  the  overthrow  of  Satan  includes 
the  overthrow  of  all  his  works  and  of  all  the 
agencies  which  proceed  from  and  co-operate  with 
him.  I  prefer  the  historical  interpretation.  The 
disciples  return  exultant ;  Christ  moderates 
their  exultation,  and  at  the  same  time  deepens 
their  assurance  of  final  victory,  by  telling  them 
that  in  the  beginning  he  beheld  Satan  fall  from 
heaven,  and  that  they  are  but  aiding  to  complete 
the  work  which  God  then  began.  We  are  co- 
workers with  God  (1  Cor.  3 : 9),  and  are  battling 
against  our  already  fallen  foe.  As  lightning  in- 
dicates both  the  brightness  of  the  fallen  angel 
and  the  suddenness  of  his  fall ;  as  lightning 
goes  out  in  instantaneoi|p  and  utter  darkness,  so 
the  fallen  angel  of  light. — Power  to  tread  on 
serpents  and  scorpions.  Comp.  Ps.  91  :  13. 
The  language  is  here  symbolical;  serpents  and 


scorpions  typify  the  poison  and  sting  of  sin, 
with  all  its  dangerous  and  deadly  effects.  These, 
the  result  of  the  fall,  are  conquered  in  redemp- 
tion, being  put  utterly  under  foot  (oen.  3 :  is) 
through  him  who  makes  us  more  than  conquer- 
ors in  all  things  (Rom.  s :  37). — Over  all  the  pow- 
er of  the  enemy.  Of  Satan.  The  Christian 
has  power  over  all  evD,  because  by  divine  grace 
it  becomes  an  instrument  of  good  (Rom.  5 : 1-5).  So 
is  it  literally  true  that  nothing  shall  by  any  means 
hurt  you.  Comp.  ch.  31  :  18 ;  Rom.  8  :  28,  notes. 
— Rejoice  not  *  *  *  but  rather  rejoice. 
The  Christian  is  not  to  rejoice  in  his  own  power, 
but  rather  in  this,  that  he  is  the  subject  of  re- 
deeming love.  Judas  Iscariot  was  one  of  the 
twelve  to  whom  power  was  given  to  cast  out 
devils,  but  his  name  was  not  written  in  heaven. 
The  most  magnificent  successes,  the  finest  ef- 
fects of  eloquence,  temples  filled,  conversions 
by  thousands,  are  no  cause  of  real  spiritual  joy 
to  one  who  is  not  himself  enrolled  among  the 
redeemed.  The  figure  of  a  register  in  which  the 
names  of  the  redeemed  are  written  is  of  frequent 
occurrence  in  the  Scriptures  (see  marg.  ref.).  But 
note  that  the  name  may  be  blotted  out  (Exod. 

32  :  33  ;  Jer.  17  :  13  ;  Rev.  22  :  19). 

21,  22.  Comp.  Matt.  11  :  25-27.  With  Alford, 
"I  am  convinced  that  our  Lord  did  utter  on  the 
two  separate  occasions  these  weighty  words ; 
and  I  find  in  them  a  most  instructive  instance  of 
the  way  in  which  such  central  sayings  were  re- 
peated by  him."  The  immediate  occasion  of 
the  utterance  here,  is  Christ's  realization  of  the 
fact,  that  to  his  unlearned  disciples  God  has  in- 
trusted the  revelation  of  that  truth  which  is  to 
overthrow  finally  the  kingdom  of  Satan. 

23,  24.  Comp.  Matt.  13  :  16,  17.  What  there 
he  said  to  the  disciples  in  Galilee  he  here  repeats 
to  another  circle,  not  necessarily  the  seventy 
alone,  in  Perea.  Of  the  kings  who  had  desired  to 
see  and  hear,  David  is  the  most  striking  example 

(See  2  Sam.  23  :  6  ;    Ps.  42  :  2  ;    73  :  25,  26). 

Ch.  10  :  25-37.  rARAHLE  OF  THK  fiOOD  SAMARITAN. 
Christ's  method  op  dealing  with  the  self-right- 
eous. —  The  catholicity  of  Christian  charity. — 
Spurious  sympathy  shuns  suffering:  real  sym- 
pathy relieves  it. — The  worst  heresy  is  the  want 


64 


LUKE. 


[Ch.  X. 


have  desired  to  see  those  things  which  ye  see,  and  have 
not  seen  them  ;  and  to  hear  those  things  which  ye  hear, 
and  have  not  heard  them. 

25  And,  behold,  a  certain  lawyer  stood  up,  and 
tempted  him,  saying.  Master,  what'  shall  I  do  to  in- 
herit™ eternal  lite  ? 

26  He  said  unto  him,  What  is  written  in  the  law? 
how  readest  thou  ? 

27  And  he  answering  said,  Thou"  shalt  love  the 
Lord  thy  God  with  til  thy  heart,  and  with  all  thy  soul, 


and  with  all  thy  strength,  and  with  all  thy  mind  ;  and 
thy  °  neighbor  as  thyself. 

28  And  he  said  unto  him,  Thou  hast  answered  right: 
this  do,  and  p  thou  shalt  live. 

29  But  lie,  willing  to  justify  1  himself,  said  unto  Je- 
sus, And  who  is  my '  neighbour  ? 

30  And  Jesus  answering  said,  A  certain  man  went 
down  from  Jerusalem  to  Jericho,  and  fell  among 
thieves,  which  stripped  him  of  his  raiment,  and  wound- 
ed him^  and  departed,  leaving  hhn  half  dead. 


I  Acts  16  :  30,31 m  Gal.  3  :  18 n  Dent  6  :  5....0  Lev.  19  :  18 p  Lev.  18  :  6  ;  Neh.  9  :  29  j  Ezek.  50  :  11,  21 ;  Rom.  10  :  6  j  Gal.  3;  12. 

q  ch.  16  ;  16  ;  Job  32  :  2  ;  Rom.  4:2;  Gal.  3:11;  James  2  :  24 r  Matt.  6  :  43,  44. 


OP  LOVE  ;   THE  LOVrNG  HERETIC   18    BETTER  THAN   THE 
ITNLOVING  ORTHODOX. — ThE  CHARACTERISTICS  OF  TRUE 

CHAKiTT. — Christ's  word  to  the  inquiker  :  Go  aud 
DC— Redemption  illustrated. 


Neither  the  time  nor  the  place  of  this  teaching 
is  fixed  by  the  narrative.  It  probably  belongs  to 
Christ's  Perean  ministry.    It  is  peculiar  to  Luke. 

25.  A  certain  lawyer.  One  versed  in  the 
Jewish  law,  both  the  O.  T.  and  the  Rabbinical 
comments  thereon.  The  term  theologian  would 
more  nearly  describe  his  character.  —  And 
tempted  him.  More  properly  tried  him.  The 
spirit  of  the  inquirer  appears  to  have  been 
neither  malicious  nor  docile,  but  self-confident. 
His  language  is  respectful ;  he  addresses  Christ 
as  Master,  but  his  object  was  not  to  obtain  guid- 
ance for  himself,  rather  to  measure  the  ability  of 
the  Nazarene  Rabbi.  Probably  his  conscience 
had  been  aroused  by  the  preaching  of  Jesus, 
which  Luke  has  not  reported,  but  which  every- 
where included  a  demand  for  repentance.  Fully 
recognizing  the  appropriateness  of  this  preaching 
for  the  publicans  and  sinners,  who  were  Christ's 
principal  auditors,  he  did  not  entertain  the  idea 
that  he  needed  repentance  himself.  Hence  the 
question.  What  shall  /  do  to  inherit  eternal  life  ? 
Christ  answers  him  as  he  answered  the  rich 
young  ruler  (Matt.  i9  :  16-22),  in  such  a  way  as 
awakened  in  him  a  sense  that  he  also  needed  to 
be  justified  (ver.  29) ;  and  Christ's  method  here,  as 
there,  is  an  example  to  the  ministry  to  dealing 
with  the  sell- righteous.  A  comparison  of  this 
lawyer's  question  with  that  of  the  rich  young 
ruler  (Luke  18 :  18),  and  that  of  the  lawyer  in  Jeru- 
salem (Matt.  22 :  34-40)  shows  how,  in  Christ's  minis- 
try as  in  the  ministry  of  his  disciples  at  the  pres- 
ent day,  the  same  experiences,  expressed  in  al- 
most identical  language,  were  met  with  again 
and  again. 

26,  27.  What  is  written  in  the  law? 
Christ's  principle  of  action  in  such  cases  is  to 
throw  the  inquirer  back  upon  his  own  moral 
sense,  to  require  him  to  measure  himself,  not  by 
any  new  standard  of  righteousness  with  which  he 
is  unfamiliar,  but  with  that  which  his  own  con- 
science already  recognizes.  Each  soul  must  be 
convicted  by  its  own  moral  sense,  not  by  that  of 
another.    So  Christ  refers  this  lawyer  to  his  own 


understanding  of  the  law.  —  How  readest 
thou  ?  If  we  read  the  law  spiritually,  recog- 
nizing its  purpose  (i  Tim.  i :  5),  we  shall  realize  that 
whatever  our  outward  life  has  been,  we  have  not 
in  spirit  and  in  character  conformed  to  its  re- 
quirements. With  Christ's  question  here  com- 
pare his  admonition  in  ch.  8  :  18. — Thou  shalt 
love  the  Lord  thy  God.  The  lawyer  quotes 
from  Deut.  6  :  4,  5,  and  Lev.  19  :  18.  Meyer  sup- 
poses that  the  lawyer  had  before  heard  Christ 
refer  to  this  summary  of  the  law ;  and  this  is 
certainly  possible,  though  not,  it  seems  to  me, 
probable.  Among  the  Scribes  and  Pharisees 
there  were  some  who  entertained  and  taught 
spiritual  views  of  the  law  of  God,  and  this  lawyer 
appears  to  have  belonged  to  that  class. 

28.  Thou  hast  answered  right ;  this  do, 
and  thou  shalt  live.  Christ  dismisses  him 
summarily,  almost  abruptly,  makes  no  attempt 
to  convict  him  of  disobedience,  throws  him  back 
upon  his  own  consciousness.  Is  this  reply  un- 
evangelical  ?  Is  it  inconsistent  with  Rom.  3  :  20  ? 
No.  He  that  does  this  shall  live ;  he  needs  no 
evangel ;  they  that  be  sick  need  a  physician,  not 
they  that  are  whole  ;  the  Gospel  is  for  those,  and 
only  for  those,  who  are  conscious  that  they  have 
not  done  this,  and  still  desire  to  enter  into  life. 
The  preaching  of  the  law  here  and  everywhere  in 
the  N.  T.  is  to  produce  conviction  of  sin  and  the 
sense  of  the  need  of  a  Saviour  (Rom.,  ch.  7). 

29.  Willing  to  justify  himself.  The  ef- 
fect of  Christ's  teaching  shows  the  result  at 
which  he  aimed.  The  inquirer's  own  conscience 
became  his  accuser  ;  he  knew  that  he  had  not  ful- 
filled this  divine  law.  The  question  which  fol- 
lowed was  put  to  cover  his  confusion,  by  leading 
Christ  away  from  the  practical  and  personal 
question  to  one  that  was  theoretical  and  measur- 
ably abstract.  This  second  question  Christ  does 
not  answer ;  he  does  not  tell  the  lawyer  who  is 
the  neighbor  to  whom  kindness  should  be  shown, 
but  he  depicts,  in  a  dramatic  form,  an  act  which 
illustrates  the  law  of  love,  and  bids  the  inquirer 
measure  his  life  by  the  law  so  interpreted. 

30.  A  certain  man.  Presumably  a  Jew. 
The  whole  course  of  the  narrative  implies  this, 
though  it  is  not  expressly  stated. — Went  down 
from  Jerusalem  to  Jericho,  He  ^'went,"  or 
"was  going  down,^^  because  Jerusalem  stood 


Ch.  X.] 


LUKE. 


65 


31  And  by  chance  there  came  down  a  certain  priest 
that  way  ;  and  when  he  saw  Mm,  he  passed  by '  on  the 
other  side. 


32  And  likewise  a  Levite,  when  he  was  at  the  place, 
came  and  looked '  on  him,  and  passed  by  on  the  other 
side. 


a  Pb.  38  :  11 t  Ps.  109  :  25 ;  Prov.  27  :  10. 


considerably  higher  than  Jericho — the  latter 
lying  nearly  six  hundred  feet  below  the  level  of 
the  Mediterranean  sea,  so  that  the  language  has 
its  fitness  in  this  respect — and  because  the  going 
to  Jerusalem,  which  was  the  metropolis,  was 
always  regarded  as  a  going  ii,p  (Acts  is :  22).  The 
distance  between  the  two  cities  was  about  one 
hundred  and  fifty  stadia — a  little  over  eighteen 
miles ;   the   road  lying  through  a  desolate  and 


rocky  region;  "the  wilderness  that  goeth  up 
from  Jericho  "  (Deut.  .14  : 3  j  josh.  le :  1). — And  fell 
among  thieves.  Rather  robbers.  The  original 
indicates  some  of  that  class  of  brigands  which 
was  so  numerous  in  Palestine  in  the  time  of 
Christ.  The  road  is  a  narrow,  dreary  mountain 
pass,  notoriously  dangerous  then,  and  equally 
dangerous  still ;  a  considerable  guard  is  always 
necessary  in  traversing  this  piece  of  road.    In 


ROAD  TO  JERICHO. 


ancient  times  it  was  called  the  "  Path  of  Blood." 
— Which  stripped  him.  Not  merely  of  his 
raiment,  but  of  all  that  he  had. 

31,  32.  And  by  chance.  Certainly  there  is 
nothing  in  this  language  to  justify  the  doctrine  of 
chance  ;  but  neither  does  the  original  imply  the 
conjunction  of  two  things,  which  "fell  together, 
according  to  the  omniscient  designer's  plan." 
The  language  is  that  of  common  life,  and  justi- 
fies our  use  of  like  language  in  describing  those 
c^iTicidences,  which  are  a  part  of  di\ine  provi- 


dence. Bengel  well  lays  out  the  moral  meaning 
in  the  phrase  by  chance :  "  Many  good  opportuni- 
ties are  hidden  under  that  which  may  seem  acci- 
dental."— There  came  down  a  certain  priest 
that  way.  Jericho  was  a  city  of  priests ;  the 
chosen  residence  of  many  of  them  when  not  ac- 
tually engaged  in  the  performance  of  their 
priestly  functions  at  the  temple.  Mercy  was 
commanded  by  the  law,  even  to  a  beast,  and 
consideration  to  a  neighbor  (Eiod.  23  : 4, 5 ;  Deut. 
22 : 1-4) ;  in  disregarding  the  claims  of  mercy,  the 


66 


LUKE. 


33  But  a  certain  Samaritan,"  as  he  journeyed,  came 
where  he  was :  and  when  he  saw  him,  he  had  compas- 
sion '  on  hi»i, 

34  And  went  to  kim^  and  bound"  up  his  wounds, 
pouring  in  oil  and  wine,  and  set  him  on  his  own  beast, 
and  brought  him  to  an  inn,  and  tooic  care  of  hira. 

35  And  on  the  morrow  when  he  departed,  he  tools 


[Ch.  X. 


out  two  pence,  and  gave  ihem  to  the  host,  and  said 
unto  him,  Take  care  of  him  ;  and  whatsoever  thou 
spendest  more,  when  I  come  again,  I  will  repay  *  thee. 

36  Which  now  of  these   three,  thinkest  thou,  was 
neighbour  unto  him  that  fell  among  the  thieves  ? 

37  And  he  said.  He  that  shewed  mercy y  on  him. 
Then  said  Jesus  unto  him.  Go,  and  do  thou  likewise. 


Exod.  2  :  6. . .  .w  Pa.  147  :  3  ;   Isa.  1  1 


priest  and  Levite  violated  the  law.  Yet  excuses 
were  not  wanting — there  was  danger  in  delay 
from  the  same  or  other  robbers ;  it  was  not  the 
priest's  business;  he  was  perhaps  hastening  to 
the  temple  service,  or  from  it  to  reach  Jericho 
before  nightfall ;  he  was  unfamiliar  with  wounds 
and  inapt  in  caring  for  them  ;  the  man  was  very 
likely  too  far  gone  to  be  recovered,  and  the  priest 
would  then  have  a  useless  burden  on  his  hands. 
He  was  not  without  a  certain  common  but  spu- 
rious compassion  ;  he  passed  by  on  the  other  side, 
i.e.,  he  had  so  much  feeling  that  he  was  unwill- 
ing to  look  on  the  suffering  which  he  thought 
that  he  was  in  no  condition  to  cure. — And  like- 
wise a  Levite.  One  of  the  inferior  officers  of 
the  temple,  who  had  charge  of  its  subordinate 
ministries.  The  example  of  the  preceding  priest, 
his  superior,  might  have  served  as  a  plea  to 
satisfy  his  own  conscience.  Worse  than  the 
priest  he  "  came  and  looked  on  him."  Trouble 
awakened  his  curiosity,  but  it  did  not  awaken 
his  sympathy,  or  incite  hira  to  active  help. 

33-35.  A  certain  Samaritan.  On  the  his- 
tory and  character  of  the  Samaritans,  see  notes  on 
John,  ch.  4.  They  were  a  mongrel  race,  partly 
Jewish,  partly  heathen,  having  the  Bible,  yet  not 
holding  to  its  precepts.  Christ  himself  expressly 
implies  his  disapproval  of  their  worship  (john  4 :  22), 
and  in  his  commission  of  the  twelve,  classes  them 
with  the  GentUes  (Matt.  10  -.  5).  The  Jewish  pre- 
judice against  them,  in  which  race  and  religious 
enmity  combined,  was  not  unreasonable,  except 
as  all  prejudice  is  ever  unreasonable.  Christ 
contrasts  the  Samaritan  with  the  priest  and 
Levite,  not  to  honor  Samaria,  nor  to  do  despite 
to  priests  and  Levites,  but  to  teach  that  the  most 
despised  outcast  who  fulfills  the  law  of  love,  is 
better  than  the  most  honored  minister  of  religion 
who  disregards  it. — He  had  compassion  on 
him  *  *  *  bound  up  his  wounds  *  *  *  set 
him  on  his  own  beast  *  *  *  took  care  of 
him  *  ""  *  took  out  two  pence  and  gave 
them  to  the  host.  Incidentally  Christ  teaches 
what  are  tlie  manifestations  and  what  the  con- 
stituent elements  of  a  genuine  charity.  The  Sa- 
maritan has  compassion,  a  feeling  for  and  with 
the  suflEerer  ;  his  feeling  leads  him  not  to  escape 
the  sight  of  suffering,  but  to  succor  the  sufferer  ; 
he  does  this  not  through  another,  but  by  a  per- 
sonal and  a  disagreeable  service  ;  at  a  real  self- 
eacrifice,  too,  for  he  sets  the  woundei  man  on 


his  own  beast  and  walks  himself;  he  enlists 
others ;  and  he  contributes  money  as  well  as 
service,  and  service  as  well  as  money.  Oil  and 
wine  were  usual  remedies  for  wounds  in  the  East. 
On  Eastern  inns,  see  eh.  2  :  7,  note.  This,  how- 
ever, was  evidently  something  more  than  a  cara- 
vanserai for  the  mere  shelter  of  travelers,  for 
there  was  a  host,  to  whose  care  the  wounded 
traveler  he  entrusted,  and  who  was  able  to  pi-o- 
vide  for  him.  Two  pence  (denarii)  was  two  days' 
wages  of  a  laboring  man  (Matt.  20 : 9, 10).  It  was 
therefore  not  an  insignificant  sum  ;  moreover  it 
was  accompanied  by  a  promise  to  give  whatever 
further  sum  might  be  necessary  for  the  wounded 
man's  keeping. 

36,  37,  Became  neighbor.  Not  was  neigh- 
bor. By  his  spirit  and  his  acts  he  that  was  a 
stranger  became  neighbor.  "  It  is  not  place,  but 
love,  which  makes  neighborhood."  —  {IVords- 
worth.) — He  that  shewed  mercy.  The  law- 
yer cannot  bring  himself  to  say  "  the  Samari- 
tan ; "  he  answers  by  a  circumlocution ;  yet,  in 
doing  so,  announces  a  principle,  instead  of 
merely  stating  a  fact. — Go  and  do  thou  like- 
wise. There  seems  to  me  a  significance  in  this 
command  to  go.  The  lawyer  is  not  to  stay  ques- 
tioning about  the  theory  of  religion  ;  he  is  to  go 
out  and  practice  it  wherever  human  need  calls 
for  human  help.  To  all  captious  critics  the  di- 
rection of  the  Lord  is  to  go  and  do. 

The  primary  lesson  of  this  parable  is  so  plain 
that  it  cannot  be  missed.  Whoever  is  in  need  is 
my  neighbor.  True  love  knows  nothing  of  sec- 
tarian, or  national,  or  race  distinctions.  Like  the 
love  of  God,  it  shines  on  the  evil  and  the  good, 
the  just  and  the  unjust.  Christ  rebukes  the  spirit 
of  pride  which  despises  the  Samaritan  and  cher- 
ishes only  the  Jew,  the  more  effectively  be- 
cause indirectly.  The  second  lesson  has  been 
oftener  overlooked.  The  spirit  of  genuine  phi- 
lanthropy is  a  Christian  spirit,  wherever  found. 
It  is  recognized  by  Christ  in  the  Samaritan  as 
well  as  in  the  Jew,  in  the  Gentile  Cornelius  as 
well  as  in  the  orthodox  Dorcas.  It  has  often 
happened  in  the  history  of  the  church  that  its 
priest  and  its  Levite  have  been  over-busy  with 
the  affairs  of  ecclesiasticism,  and  have  left  the 
care  of  the  afflicted  or  the  oppressed  to  the 
despised  and  the  heretical.  In  every  such  case, 
the  church  has  cast  Christ  out  of  its  own  com- 
munion.    The  heretic,  who  exercises  self-deny- 


Ch.  X.] 


LUKE. 


67 


38  Now  it  came  to  pass,  as  they  went,  that  he  enter- 
ed into  a  certai  1  village:  and  a  certain  woman,  named 
Martha,^  received  him  into  her  house. 

39  And  she  had  a  sister  called  Mary,  which  also  sat  * 
at  Jesus'  feet,  and  heard  his  word. 

40  But  Martha  was  cumbered  about  much  serving, 
and  came  to  him  and  said,  Lord,  dost  thou  not  care 


that  my  sister  hath  left  me  to  serve  alone  ?  bid  her 
therefore  that  she  help  me. 

41  And  Jesus  answered  and  said  unto  her,  Martha, 
Martha,  thou  art*"  careful  and  troubled  about  many 
things : 

42  But  one  thing "  is  needful :  and  Mary  hath  chosen 
that  good  part,  which  shall  not  be  taken  away  from  her. 


zJohnllrlj    12  :  2,  3....a  ch.  8  :  35  ;   Acts  22  :  3. .  ..b  ch.  21  :  34;   Jtark  4  :  19  ;    1  C"'.  7  :  32,  35...  c  ch.  18  :  22  ;   Ps.  2T  :  4  ;   73:25; 

Eccles.  12  :  13 ;  Mark  8  :  36 ;  1  Cor.  13  :  3. 


ing  charity,  is  more  Christian  than  the  ministers 
of  the  temple  who  refuse.  The  third  lesson  is 
more  doubtful.  I  do  not  think  that  this  can 
properly  be  regarded  as  a  parable  of  redemption. 
Certainly  its  primary  object  was  not  to  teach 
God's  redeeming  love.  Yet  it  is  not  without  sig- 
nificance that  it  does  illustrate  that  love  so  nota- 
bly. Without  altogether  endorsing,  I  copy  Al- 
ford's  parabolic  interpretation  of  it:  "All  acts 
of  charity  and  mercy  done  here  below,  are  but 
fragments  and  derivatives  of  tJiat  one  great  act  of 
mercy  which  the  Saviour  came  on  earth  to  per- 
form. And  as  he  took  on  him  the  nature  of  us 
all,  being  'not  ashamed  to  call  us  brethren,' 
counting  us  all  his  kindred, — so  it  is  but  natural 
that  in  holding  up  a  mirror  (for  such  is  a  para- 
ble) of  the  truth  in  this  matter  of  duty,  we 
should  see  in  it  not  only  the  present  and  promi- 
nent group,  but  also  himself  and  his  act  of  mercy 
behind.  And  thus  we  shall  not  give  up  the  in- 
terpretation of  the  Fathers  and  other  divines, 
who  see  in  this  poor  traveler,  going  from  the 
heavenly  to  the  accursed  city  (josh,  e :  26 ;  i  Kings 
16:34), — the  race  of  man,  the  Adam,  who  fell ; — in 
the  robbers  and  murderers,  him,  who  was  a  m,ur- 
derer  from  the  heginiiing  (john  8 :  44) ;  in  the  treat- 
ment of  the  traveler,  the  deep  wounds  and 
despoilment  which  we  have  inherited  from  the 
fall ; — in  the  priest  and  the  Levite  passing  by, 
the  inefflcacy  of  the  law  and  sacrifice  to  heal  and 
clothe  us  (Gal.  3 :  2i) : — in  the  good  Samaritan, 
him  of  whom  it  was  lately,  said,  "  Say  we  not  well 
that  thou  art  a  Samaritan,  and  hast  a  devil?" 
(John  8  .  48) — who  camc  to  hind  up  the  broken- 
hearted, to  give  them  the  oil  of  joy  for  mourning 
(isa.  61 : 1-3.) ;  who/or  our  sakes  became  poor,  that  we 
through  his  poverty  might  become  rich;  who, 
though  now  gone  from  us,  has  left  with  us  pre- 
cious gifts,  and  charged  his  ministers  to  feed  his 
lambs,  promising  them,  when  the  chief  Shep- 
herd shall  appear,  a  crown  of  glory  that  fadeth 
not  away  (1  Peter  5 :  2,4)." 

Ch.  10  :  38-42.  .TESUS  AT  THE  HOUSE  OF  MARTHA  AND 
MAIIY.  Much  care,  uttlb  comfokt.  —  To  RECErrE 
FROM  Christ  is  the  best  service  to  Christ. 

There  can  be  no  reasonable  question  that  the 
Martha  and  Mary  mentioned  in  this  incident  are 
the  sisters  of  Lazarus,  and  that  the  village  is 
Bethany,  though  Bengel  supposes  they  are  not 
the  sisters  of  Lazarus,  and  Greswell  that  they 


had  another  residence  in  Galilee.  There  is  noth- 
ing in  the  language  here  to  determine  the  time 
of  this  incident;  but  I  think  it  more  probable 
that  it  belongs  in  the  Judean  than  in  the  Perean 
ministry.  Wearied  with  his  perpetual  conflicts 
with  the  priests  and  Pharisees  in  the  temple, 
Christ  found  in  the  quiet  and  docile  listener  far 
sweeter  rest  and  refreshment  than  in  the  pro- 
vision for  his  physical  wants  made  by  the  more 
active  sister.  As  they  went,  i.  e.,  in  their  journey- 
ing, implies  that  this  occurred  at  some  time  in 
Christ's  itinerant  ministry  ;  but  it  may  have  been 
either  as  he  was  going  up  to  Jerusalem,  or  as  he 
was  leaving  it.  For  the  facts  known  respecting, 
this  family,  see  notes  on  John,  ch.  11. 

38,  39.  Martha  received  him  into  her 
house.  The  indication  here,  and  in  John,  chaps. 
11,  13  :  1-9,  is  that  Martha  was  the  head  of  the 
household,  and  therefore  probably  the  elder 
sister.  Simon,  perhaps  the  father,  or  possibly 
the  husband,  was  a  leper  (Matt.  26 :  e),  and  either 
dead  or  absent.  —  Who  also  sat  at  Jesus' 
feet.  Both  sisters  were  disciples  of  Christ ;  both 
in  this  incident  served  him — one  by  preparing  for 
him  a  great  sapper,  the  other  by  listening  to  and 
receiving  with  gladness  his  instructions.  Comp. 
John  11 :  5.  This  fact  is  important ;  the  failure 
to  note  it  has  led  to  a  frequent  misinterpretation 
of  this  incident.     See  below. 

40.  But  Martha  was  cumbered  about 
much  serving.  Literally,  was  rfmwn  q^'.  That 
is,  her  attention  was  drawn  off  from  the  presence 
of  her  Lord  by  her  very  anxiety  to  prepare  for 
him  a  worthy  entertainment. — Dost  thou  not 
care  that  my  sister  hath  left  me  to  serve 
alone?  To  Martha,  this  seemed  selfishness. 
She  could  not  comprehend  her  sister's  absorption 
in  the  truth  and  the  Teacher,  The  active  may 
be  understood  by  the  meditative  ;  but  the  medi- 
tative are  always  an  enigma  to  the  active.  With 
Martha's  conduct  here  compare  the  indication 
of  her  character  in  John  11  :  20,  and  John  13  :  2. 

41,  42.  Martha,  Martha.  This  repetition 
of  the  name  gives  solemnity  to  Christ's  lan- 
guage, fixes  the  attention  of  the  listener,  and 
implies  rebuke,  or  at  least  admonition. — Thou 
art  careful  and  troubled.  To  be  careful 
(((fOKivtiu)),  is  to  be  divided  in  mind  between  the 
claims  of  the  spiritual  and  the  earthly  (see  Matt. 
6  :  25,  note) ;  to  be  trouUed,  is  to  be  roiled,  stirred 
up,  agitated  ;  the  opposite  of  peaceful.   The  first 


68 


LUKE. 


[Ch.  XL 


A 


CHAPTER  XI. 

ND  it  came  to  pass,  that  as  he  was  praying  in  a 
certain  place,  wnen  he  ceased,  one  of  his  disciples 


said  unto  him,  Lord,  teach  us  to  pray,  as  John  also 
taught  his  disciples. 

2  And  he  said  unto  them,  When  ye  praj',  say,  Our'' 
Father  which  art  in  heaven,  Hallowed  be  thy  name. 


d  Matt.  6  :  9,  etc. 


word,  careful^  implies  the  cause,  the  second, 
troubled,  the  result.  A  mind  divided  between 
concern  respecting  the  inward  and  the  outer 
life,  is  always  perturbed,  never  knowing  the  per- 
fect peace  of  the  mmd  that  is  stayed  on  God. 
Christ  does  not  rebuke  Martha  for  serving,  but 
for  being  careful  and  troubled  about  rmich  serv- 
ing ;  and  he  does  not  chide  her  till  she  asks  him 
to  chide  her  sister. — And  one  thing  is  need- 
ful. As  in  so  many  other  instances,  these  words 
of  Christ  have  a  twofold  meaning.  Primarily, 
there  was  no  need  of  the  much  serving  ;  Christ 
did  not  care  for  bodily  indulgence  ;  simple  food,  a 
single  dish,  what  was  necessary  for  physical  sup- 
port, was  all-sufficient  for  him.  But,  secondly, 
one  thing  only  is  essential,  viz.,  that  bread  of  life 
which  Christ  alone  can  give,  and  which  Mai-j- 
was  solicitous  to  receive.  These  interpretations 
are  not  inconsistent ;  the  one  is  dependent  on  the 
other.  It  is  because  spiritual  good  is  the  one 
thing  needful,  that  simple  provision  for  the  body 
suffices,  and  that  much  serving  is  needless. 

In  studying  this  incident  observe,  (1.)  Both 
Martha  and  Mary  were  disciples  of  Christ.  They 
represent  not  the  contrast  between  the  follower 
of  Christ  and  the  follower  of  the  world,  but  be- 
tween different  types  of  piety  in  the  church. 
(2.)  Martha's  much  serving  was  for  her  Lord. 
She  desired  to  prepare  a  worthy  entertainment, 
one  worthy  as  an  offering  to  him  and  worthy  as 
a  manifestation  of  her  own  hospitality.  Love  and 
pride  combined  to  prompt  her  activity.  (3.)  A 
social  lesson  lies  on  the  surface  of  the  incident. 
M^^ch  serving  is  not  the  best  serving.  The  house- 
keeper is  not  always  a  homekeeper.  Less  sup- 
per and  more  host,  rather  than  less  host  and 
more  supper,  give  the  best  entertainment.  (4.) 
The  religious  lesson  is  one  pre-eminently  needed 
in  our  era.  Not  he  who  works  most  for  Christ, 
but  he  who  rectives  most  from  Christ,  serves  him 
best.  To  sit  at  his  feet  and  learn,  is  always  more 
acceptable  than  to  be  careful  and  troubled  about 


much  serving.  (5.)  Both  types,  the  meditative 
and  the  active,  are  needed  in  the  church ;  both 
are  combined  in  the  well-developed  character. 
Christ  did  much  serving,  going  about  doing 
good,  ministering  to  the  body  as  well  as  to  the 
soul ;  but  he  also  sought  opportunities  for  re- 
tirement, solitude,  and  communion  with  God. 


Ch.  11  :  1-36.  VARIOUS  TEACHINGS  OF  OUR  LORD. 
The  spirit  of  peateb  illustrated.— The. privilege 
op  intercessory  prater.— the  duty  of  importu- 

laTT  IN  PRATER.  —  ThE  PROMISE  TO  PRATER.  —  THE 
EVIDENCE  OF  ChRISTIANITT  IN  THE  MANIFEST  POWER 

OF  Christ. — The  first  instancb  of  Mariolatrt  and 
Christ's  treatment  of  it.— The  value  op  a  cheer- 
ful religion. 

1-4.  As  he  was  praying  in  a  certain 
place.  The  time  and  place  are  wholly  un- 
known. The  greater  part  of  this  chapter  con- 
tains teachings  given  probably  at  various  times, 
and  presented  here  out  of  their  connection.  The 
Lord's  prayer  is  reported  in  two  different  forms 
by  Matthew  and  Luke.  It  is  not  reported  by 
the  other  Evangelists.  Alford  supposes  that 
Christ  had  once  given  it  to  his  disciples  in  the 
Sermon  on  the  Mount ;  that  he  was  subsequently 
asked  by  them  to  teach  them  to  pray,  and  that 
he  then  repeated  substantially  the  form  of 
prayer  previously  given.  The  more  general,  and 
it  appears  to  me  the  better  opinion,  is  that  the 
prayer  was  given  in  the  first  instance  in  response 
to  a  request ;  that  it  was  given  not  as  a  form  but 
as  an  embodiment  of  the  spirit  of  all  true  prayer  ; 
and  that  Matthew  inserted  it  in  the  Sermon  on 
the  Mount,  because  cognate  to  the  instructions 
there  given. 

For  convenience  of  the  student,  I  place  here, 
in  parallel  columns,  the  three  forms  of  the 
prayer  in  common  use.  Those  of  Matthew,  of 
Luke,  and  of  the  Episcopal  prayer-book.  That 
of  the  latter  differs  from  the  gospels  in  phraseol- 
ogy because  taken  not  from  the  King  James' 
version,  but  from  the  earlier  Cranmer's  Bible. 


MiTTHEw  6  :  9-13. 

Onr  Father  which  art  in  heaven, 
Hallowed  be  thy  name.  Thy  king- 
dom come.  Thy  will  be  done  in 
earth,  as  it  is  in  heaven.  Give  us 
this  day  our  daily  bread.  And  for- 
give us  our  debts,  as  we  forgive  our 
debtors.  And  lead  us  not  into 
temptation,  but  deliver  ns  from 
evil :  For  thine  is  the  kingdom, 
and  the  power,  and  the  glory,  for 
ever.    Amen. 


Luke  11  :  2-4. 

Our  Father  which  art  in  heaven, 
Hallowed  be  thy  name.  Thy  king- 
dom come.  Thy  will  be  done,  as  in 
heaven,  so  in  earth.  Give  us  day 
by  day  our  daily  bread.  And  for- 
give U8  our  sins ;  for  we  also  for- 
give every  one  that  is  indebted  to 
us.  And  lead  us  not  into  tempta- 
tion :  but  deliver  us  from  evil. 


Peayek  Book. 
Our  Father  who  art  in  heaven. 
Hallowed  be  thy  name.  Thy  king- 
dom come.  Thy  will  be  done  on 
earth  as  it  is  in  heaven.  Give  us 
this  day  our  daily  bread.  And  for- 
give us  our  trespasses,  ae  we  for- 
give those  who  trespass  against 
us.  And  lead  us  not  into  tempta- 
tion ;  but  deliver  us  from  evil :  For 
thine  is  the  kingdom,  and  the  pow- 
er, and  the  glory,  for  ever  and  ever. 
Amen. 


Ch.  XI.] 


LUKE. 


69 


Thy  kingdom  come.    Thy  will  be  done,  as  in  heaven, 
so  m  earth. 

3  Give  us  day  by  day  our  daily  bread. 

4  And  forgive  us  our  sins ;  for  "  we  also  forgive  every 
one  that  is  indebted  to  us.  And  lead  us  not  into 
temptation  ;  but  deliver  us  from  evil. 

5  And  he  said  unto  them,  Which  of  you  shall  have  a 
friend,  and  shall  go  unto  him  at  midnight,  and  say  unto 
him,  Friend,  lend  me  three  loaves  ; 

6  For  a  friend  of  mine  in  his  journey  is  come  to  me, 
and  I  have  nothing  to  set  before  him  ? 

7  And  he  from  within  shall  answer  and  say.  Trouble 
me  not:  the  door  is  now  shut,  and  my  children  are 
with  me  in  bed  ;  1  cannot  rise  and  give  thee. 

8  I  say  unto  you,  Though  he  will  not  rise  and  give 
him  because  he  is  his  friend,  yet  because  of  his  impor- 
tunity '  he  will  rise  and  give  him  as  many  as  he  need- 
eth. 


9  And  I  say  unto  you,  Ask,B  and  it  shall  be  given 
you  ;  seek,  and  ye  shall  find;  knock,  and  it  shall  be 
opened  unto  you. 

10  For  every  one  that  asketh  receiveth  ;  and  he  that 
seeketh  findeth  ;  and  to  him  that  knocketh  it  shall  be 
opened. 

1 1  If  a  son  shall  ask  bread  of  any  of  you  that  is  a  fa- 
ther, will  he  give  him  a  stone  ?  or  if  /le  ask  a  fish,  will 
he  for  a  fish  give  him  a  serpent  ? 

12  Or  if  he  shall  ask  an  egg,  will  he  offer  him  a  scor- 
pion ? 

13  If  ye  then,  being  evil,  know  how  to  give  good 
gifts  unto  your  children  ;  how  much  more  shall  your 
heavenly  Father  give  the  Holy  Spirit  to  them  that  ask 
him  ? 

14  And  ^  he  was  casting  out  a  devil,  and  it  was 
dumb.  And  it  came  to  pass,  when  the  devil  was  gone 
out,  the  dumb  spake  ;  and  the  people  wondered. 


e  Mark  11  :  25, 28 f  ch.  18  :  1-8 g  Matt.  1:1;  21 :  22 ;  John  15  :  7  j  James  1 : 6 ;  1  John  3  :  22 h  Matt.  9  :  32 ;  12  :  22,  etc. 


For  notes  on  the  Lord's  Prayer,  see  Matt. 
6  :  9-13.  Forgive  us  our  sitis,  includes  less  than 
the  phrase  in  Matthew,  Forgive  us  our  debts. 
The  one  implies  only  positive  transgressions,  the 
other  all  unfulfilled  obligations.  For  we  also  for- 
give every  one  that  is  indebted  to  us,  implies  more 
distinctly  than  the  language  in  Matthew,  that 
prayer  can  be  only  acceptably  offered  to  God  by 
one  who  is  living  in  allegiance  to  that  law  of  love 
which  is  the  law  of  God.  The  doxology  in  Mat- 
thew was  probably  added  when  the  prayer  came 
into  liturgical  use  in  the  church,  but  certainly  at 
an  early  date. 

5-8.  Friend,  lend  me  three  loaves.  For 
description  and  illustration  of  the  Jewish  loaf 
see  Mark  8  :  3-5,  notes.  Is  there  a  hint  of  the 
largeness  permitted  to  us  in  prayer  V  He  asks 
one  loaf  for  himself,  one  for  his  friend,  the  third 
for  a  reserve. — I  have  nothing:  to  set  before 
him.  A  suggestion  of  the  truth,  that  as  we  have 
nothing  wherewith  to  pay  our  debts  to  God 
(ch.  7  :42)  so  nothing  wherewith  to  supply  the 
deeper  wants  of  others.  The  bread  of  life, 
which  we  would  impart,  we  must  first  ourselves 
receive  (Matt,  u  -.  19). — Trouble  me  not  *  *  *  I 
cannot  rise  and  give  thee.  Cannot  is  equiv- 
alent to  will  not.  The  features  in  this  picture 
have  no  allegorical  significance ;  there  is  no  re- 
luctance on  the  part  of  the  Heavenly  Father  to 

give    to   those    that  need   (Matt.  6:8;   Ephea.  3 :  20). — 

Importunity.  Liter  ally,  impudence.  The  para- 
ble implies  that  the  petitioner,  notwithstanding 
the  refusal,  continues  knocking  and  asking. 

This  parable  must  be  read  in  the  light  of  the 
customs  of  the  East,  where  inns  are  exceptional, 
and  where  travelers  are  dependent  upon  hospital- 
ity. It  illustrates  intercessory  praj'cr ;  the  re- 
quest being  preferred  by  one,  not  for  himself  but 
for  another,  whose  need  he  feels  but  is  unable  to 
supply.  Like  the  parable  of  the  unjust  judge, 
Christ  here  employs  the  lower  to  illustrate  the 
higher.  If  a  selfish  and  indolent  man,  who  wUl 
not  rise  from  his  bed  for  the  sake  of  benevo- 
lence, will  yield  to  importunity,  and  that  the  im- 


portunity which  approximates  impudence,  much 
more  will  God,  from  sympathy  and  benevolence, 
yield  to  the  importunity  of  his  children  when  in- 
spired by  spiritual  earnestness.  There  is  nothing 
in  this  teaching  inconsistent  with  Matt.  6:7;  for 
repetitions  that  spring  from  intensity  of  feeling 
are  not  "vain  repetitions"  (Matt.  26:44).  If  the 
delay  of  a  divine  answer  to  prayer  could  be  at- 
tributed to  God's  disapproval  of  our  request, 
importunity  would  be  impertinent ;  but  when 
the  delay  is  caused  by  our  unreadiness  to  re- 
ceive, importunity  becomes  a  necessary  condition 
of  the  grant.  Importunity  for  spiritual  blessings 
is  never  impertinent ;  as  the  urgency  of  a  child 
for  a  mother's  aid  in  learning  to  read  ;  or  the  ur- 
gency of  the  child  of  God  to  receive  the  gift  of 
the  Holy  Ghost  (ver.  13).  With  the  lesson  of  this 
parable,  comp.  Gen.  33  :  38  ;  Ps.  55  :  17 ;  1  Thess. 
3  :  10 ;  5  :  17  ;  1  Tim.  5:5;  3  Tim.  1  :  3. 

9-13.  These  verses  correspond  with  Matt. 
7  :  7-11.  I  have  shown  there  that  they  clearly 
belong  to  the  Sermon  on  the  Mount,  of  which 
they  form  an  integral  part ;  it  seems  to  me  irra- 
tional to  suppose  that  Matthew  borrowed  and 
incorporated  them  there ;  and  improbable  that 
Luke  borrowed  and  incorporated  them  here. 
More  probably  they  were  twice  uttered  by 
Christ  on  different  occasions,  and  in  different 
connections.  Verse  12  is  peculiar  to  Luke. 
Scorpions  are  a  pest  in  Palestine,  well  known  by 
every  traveler,  who  often  finds  them  under  his 
pillow,  inside  his  dress,  or  wakes  to  find  them 
crawling  over  his  face  or  hands.  The  natives 
build  a  ring  of  fite  with  dry  grass  around  the 
scorpion,  when  in  despair  it  stings  itself  and  dies. 
The  white  body  resembles  an  egg.  Alford  notes 
that  the  serpent  and  the  scorpion  are  positively 
mischievous.  When  we  ask  for  good,  God  will 
not  give  us  evil ;  we  often  ask  for  evil,  and  God 
gives  us  good.  In  Matthew  the  promise  is,  that 
the  Heavenly  Father  will  give  good  things;  in 
Luke,  that  he  will  give  the  Holy  Spirit,  i.  e.. 
Himself  (Ephes.  3 ;  15-19).  This  gift  of  himself  neces- 
sarily carries  with  it  the  gift  of  all  good  things ; 


70 


LUKE. 


[Ch.  XI. 


IS  But  some  of  them  said,  He  casteth  out  devils 
througli  Beelzebub  the  chief  of  the  devils. 

i6  And  others,  tempting  him}  sought  of  him  a  sign 
from  heaven. 

17  But  he,  Ifnowing-i  their  thosghts,  said  unto  them, 
Every''  Icingdom  divided  against  itself  is  brought  to 
desolation  ;  and  a  house  divided  against  a  house  falleth. 

18  If  Satan  also  be  divided  against  himself,  how  shall 
his  kingdom  stand  ?  because  ye  say  that  I  cast  out 
devils  through  Beelzebub. 

19  And  if  I  by  Beelzebub  cast  out  devils,  by  whom 
do  your  sons  cast  them  out  ?  therefore  shall  they  be 
your  judges. 

20  But  if  I  with  the  finger '  of  God  cast  out  devils,  no 
doubt  the  kingdom  of  God  is  come  upon  you. 

21  When  a  strong  man  armed  keepeth  his  palace, 
his  goods  are  in  peace  : 

22  But  when  a  stronger  ">  than  he  shall  come  upon 
him,  and  overcome  him,  he  taketh  from  him  all  his  ar- 
mour wherein  he  trusted,  and  divideth  his  spoils. 

23  He  that  is  not  with  me  is  against  me :  and  he  that 
gathereth  not  with  me  scattereth. 

24  When  the  unclean  spirit  is  gone  out  of  a  man,  he 
walketh  through  dry  places,  seeking  rest ;  and  finding 
none,  he  saith,  I  will  return  unto  my  house  whence  I 
came  out. 

25  And  wheti  he  cometh,  he  findeth  it  swept  and 
garnished. 

26  Then  goeth  he,  and  taketh  to  /«/;«  seven  other 
spirits  more  wicked  than  himself;  and  they  enter  in, 
and  dwell  there  :  and  the  last  state  of  that  man  is 
worse  "  than  the  first. 

27  And  it  came  to  pass,  as  he  spake  these  things,  a 


certain  woman  of  the  company  lifted  up  her  voice,  and 
said  unto  him,  Blessed  °  is  the  womb  that  bare  thee, 
and  the  paps  which  thou  hast  sucked. 

28  But  he  said.  Yea,  rather  blessed  Par^  they  that 
hear  the  word  of  God,  and  keep  it. 

2g  And  when  the  people  were  gathered  thick  to- 
gether, he  began  to  say.  This  is  an  evil  generation : 
they  seek  a  sign  ;  and  "•  there  shall  no  sign  be  given  it, 
but  the  sign  ot  Jonas  the  prophet. 

30  For  as  Jonas' was  a  sign  unto  the  Ninevites,  so 
shall  also  the  Son  of  man  be  to  this  generation. 

31  The  queen  »  of  the  south  shall  rise  up  in  the  judg- 
ment with  the  men  of  this  generation,  and  condemn 
them  :  tor  she  came  from  the  utmost  parts  of  the  earth 
to  hear  the  wisdom  of  Solomon  ;  and,  behold,  a  greater 
than  Solomon  is  here. 

32  The  men  of  Nineve  shall  rise  up  in  the  judgment 
with  this  generation,  and  shall  condemn  it:  for '  they 
repented  at  the  preaching  of  Jonas  ;  and,  behold,  a 
greater  than  Jonas  is  here. 

33  No"  man,  when  he  hath  lighted  a  candle,  putteth 
it  in  a  secret  place,  neither  under  a  bushel,  but  on  a 
candlestick,  that  they  which  come  in  may  see  the  light. 

34  The  ^  light  of  the  body  is  the  eye  :  therefore  wtien 
thine  eye  is  single,  thy  whole  body  also  is  full  ot  light : 
but  when  thine  eye  is  evil,"  thy  body  also  is  full  of 
darkness. 

35  Take  heed,  therefore,  that  the  light  which  is  in 
thee  be  not  darkness. 

36  If  thy  whole  body  therefore  be  fiill  of  light,"  hav- 
ing no  part  dark,  the  whole  shall  be  full  ot  light,  as 
when  the  bright  shining  1  of  a  candle  doth  give  thee 
light. 


i  Matt.  12:38;  16  :  1. .  ..j  John  2  :  25..  ..k  Matt.  12  :  26  ;  Mark  3  :  24. .  .1  Exod.  8  :  19. . .  .m  Isa.  53  ■  12  ;  Col.  2  :  16. ..  .n  John  5  :  14;  Heb. 
6:4;  10:  26,  27;  2  Pet.  2  :  20,  'il . . .  .o  ch.  1  :  28,48....p  <^h.  8  ;  21  ;  Ps.  119  :  1,  2;  Matt.  7  :  21  ;  J.imus  1  :  26....q  Matt.  12:  40,  elc. ;  M.irk 
8:  12.... r  Jonah  1  :  17;  2  :  10....8  1  Kings  10  :  l,etc....t  Jonah  3  :  6,  1D....U  ch.  8  :  16;  Matt.  5  :  15,  elc.  ;  Mark  4:  21....V  Malt.  6  :  22, 
etc  ...w  Prov.  28  :  22  ;  Mark  7  :  22 x  Ps.  119  :  106;  Prov.  6  :  23;  Isa.  8  :  20;  2  Cor. 4  :  6 y  Prov.  4  :  18  ;  20:  27. 


if  we  are  children  of  God,  we  are  also  his  heirs. 

(ch.  15  :  31  ;  Rom.  8  :  17,  32  ;    1  Cor.  3  :  21-23.) 


THE   SCOBPION. 

14-26.  Parallel  to  these  verses  is  Matt. 
13  :  22-29 ;  43^5.  See  notes  there.  The  phraseol- 
ogy is  almost  identical,  except  in  the  parabolic 
illustration  of  vers.  21,  22  (comp.  Matt.  i2: 29),  where 
the  difference  is  only  verbal.  According  to  Mat- 
thew's report,  the  possessed  was  both  dumb  and 
blind  ;  the  people,  amazed  at  the  cure,  ask,  Is  not 
this  the  son  of  David  ?  the  complaints  come  from 
the  Pharisees ;  the  demand  for  a  sign  from 
heaven  (ver.  le)  is  made  in  connection  with  the 
discourse  on  Jonah  (ven,  29-32).     The  finger  of  God 


in  ver.  20,  is  ec^uivalent  to  the  Spirit  of  God  in 
Matt.  12  :  28.  It  implies  the  ease  with  which 
God  subdues  the  powers  of  evil.  I  have  no 
doubt  that  this  discourse  was  given  in  Galilee  at 
the  time  indicated  by  Matthew,  and  is  reported 
by  Luke  out  of  its  chronological  order ;  the  hy- 
pothesis of  two  such  discourses,  at  different 
times  and  places,  seems  to  me  unnecessary  and 
improbable. 

27,  28.  Peculiar  to  Luke.  Analogous  in  its 
teaching  is  the  incident  in  Matt.  12  :  46-50. 
This  unspiritual  and  unintelligent  admiration  of 
the  wonderful  healer  and  teacher,  is  the  first 
instance  of  that  spirit  of  Mariolatry  which 
crept  into  and  corrupted  the  later  church,  and 
which  to-day  in  the  city  of  Rome,  and  in  many 
Roman  Catholic  countries,  places  the  Virgin 
Mary  above  the  Son  whom  she  bore.  Christ's 
reply  affords  the  divine  corrective  to  this  most 
subtle  form  of  hero-worship.  An  honor  is  re- 
flected upon  Mary  by  the  divine  choice  of  her  to 
be  the  Lord's  mother ;  but  he  is  blessed,  not  be- 
cause she  bore  and  nursed  him,  but  because  she 
believed  (ch.  1 :45),  and  this  blessedness  belongs  to 
all  who  accept  and  keep  the  word  of  God. 

29-32.  Comp.  Matt.  12  :  39-42.  See  notes 
there.  The  discourse  is  in  answer  to  the  demand 
reported  here  in  ver.  1(5.  Luke  alone  tells  us 
that  it  was  delivered  before  the  people  when 
gathered  "thick  together."  Jonah  was  a  sign 
unto  the  Ninevites  because  the  judgment  and  the 


Ca.  XI.] 


LUKE. 


71 


37  And  as  he  spake,  a  certain  Pharisee  besought  him 
to  dine  with  him :  and  he  \v6nt  in,  and  sat  down  to 
meat. 

38  And  ^  when  the  Pharisee  saw  it,  he  marvelled  that 
he  had  not  first  washed  before  dinner. 

39  And  the  Lord  said  unto  him.  Now  do"  ye  Phari- 
sees make  clean  the  outside  of  the  cup  and  the  platter ; 


but "  your  inward  part  is  full  of  ravening  and  wicked- 
ness. 

40  Ve  fools,  did  not  he  that  made  that  which  is  with- 
out make  that  which  is  within  also? 

41  But"^  rather  give  alms  of  such  things  as  ye  have  ; 
and,  behold,  all  things  are  clean  unto  you. 

42  But  woe  ■*  unto  you,  Pharisees !  for  ye  tithe  mint 


z  Mark  7  :  3  ....  a  Matt.  23  :  25 ....  b  Titus  1:15 c  ch.  12  :  33  ;  Isa.  68  :  7  . . . .  d  Matt.  23  :  23,  27. 


deliverance  which  he  had  experienced  was,  at 
least,  in  part  the  theme  of  his  preaching. 

33-36.  These  aphorisms  are  repeated  from 
the  Sermon  on  the  Mount.  Comp.  Matt.  5  :  15  ; 
6  :  23,  33.  See  notes  there.  Ver.  36  is  peculiar  to 
Luke.  Dr.  Howard  Crosby  has  suggested  to  me 
an  interpretation  of  this  passage,  different  from 
that  which  I  have  given  in  Matthew.  It  is  cer- 
tainly original. and  striking.  It  accords  with  the 
Greek,  and  is  sustained  by  ver.  36  here.  He  ren- 
ders the  word  light  ((/jcu.-)  as  equivalent  to  radi- 
ance, and  the  word  darkness  {ay.ozoc)  as  equivalent 
to  gloom.  We  have  then  the  declaration  :  "  The 
eye  gives  radiance  to  the  face  and  person — when 
the  eye  is  dark  the  whole  person  is  gloomy  and 
forbidding  ;  so  if  the  religion  within  us  be  one  of 
gloom  and  darkness,  our  whole  life  and  influence 
will  be  repellent ;  but  if  thy  whole  body  (nature) 
be  full  of  radiance  (a  religion  of  hope  and  love), 
having  no  part  dark,  the  whole  (life  and  influ- 
ence) shall  be  full  of  radiance,  as  when  the  bright 
shining  of  a  candle  doth  give  thee  light." 

Ch.  11  :  37-54.  DISCOURSE  AGAINST  THE  PHARISEES. 
See  Matt.,  ch.  23. 

The  sentiments  of  this  discourse,  and  in  many 
respects  the  language,  correspond  with  Christ's 
denunciation  of  the  Pharisees  in  the  temple  at 
Jerusalem,  reported  in  Matt.,  ch.  23.  We  must 
suppose  either,  (1)  that  Christ  delivered  no  such 
discourse  as  is  there  reported,  but  that  Matt'  ew 
gathered  up  various  denunciations  of  the  Phari- 
sees by  our  Lord,  wove  them  into  one  discourse, 
and  gave  it  a  place  at  that  period  in  Christ's 
ministry ;  or,  (3)  that  Luke  was  mistaken  as  to 
the  time  and  occasion  of  Christ's  utterance  of  the 
sentiments  here  reported,  and  borrowed  them 
from  the  temple  discourse,  given  in  Matthew; 
or,  (3)  that  Christ  repeated  the  same  substan- 
tial denunciations,  and  in  similar  language,  at 
different  times  and  on  different  occasions.  Either 
of  the  first  two  hypotheses  is  utterly  inconsistent 
with  the  historical  verity  of  the  Gospels,  for  the 
case  is  not  one  in  which  either  of  the  Evangelists 
leaves  the  occasion  uncertain,  and  in  which  we 
may  suppose  that  they  have  presented  in  different 
forms  reports  of  the  same  discourse.  The  third 
hypothesis  is  entirely  rational.  It  accords  with 
the  practice  of  other  teachers,  both  religious  and 
secular ;  and  with  the  practice  of  Christ,  as  in- 
dicated by  the  repetition  of  the  same  aphorisms 


at  different  times.  In  the  study  of  this  passage 
compare  the  notes  on  Matt.,  ch.  23,  where  I  have 
treated  the  matters  at  length  ;  here  I  refer  only 
to  what  is  peculiar  to  Luke. 

37,  38.  Christ,  who  was  the  guest  of  publi- 
cans and  sinners,  did  not  refuse  invitations  from 
Pharisees.  He  went  into  any  company  willing  to 
receive  him,  but  made  every  social  gathering  an 
occasion  for  religious  instruction.  "This  meal, 
as  also  that  in  John  21  :  12-15,  was  not  what  we 
now  understand  by  dinna;  an  afternoon  meal, 
but  the  first  meal  of  the  day,  the  breakfast  or 
dejeuner,  in  the  prime  of  the  morning." — (Alford.) 
On  the  ceremonial  washing  practised  by  the 
Pharisees,  see  Mark  7  :  3-5,  notes.  The  word 
washed  here  is  bapHzo  {^ianTit^m),  an  indication 
th.it  that  word  does  not  always  signify  in  N.  T. 
usage  complete  submersion,  for  only  the  hands 
and  feet  were  washed  before  meals.  Still,  the 
hands  of  those  who  had  gone  abroad  were  re- 
quired to  be  immersed  ;  the  pouring  on  of  water 
in  such  case  was  not  sufficient. 

39,  40.  See  Matt.  23  :  35,  36,  note.  There 
Christ  declares  that  cleansing  that  which  is  with- 
in, makes  clean  that  which  is  without ;  here, 
that  if  a  real  reverence  for  God  induced  the 
ceremonial  scrupulousness  of  the  Pharisees  they 
would  also  be  spiritually  scrupulous,  since  the 
same  God  made  both  soul  and  body.  The  term 
fool  is  literally  thoughtless  ones.  It  is  a  different 
word  from  that  used  in  Matt.  5  ;  32,  and  does 
not  imply  bitterness  or  contempt. 

41.  But  rather  give  in  compassion  those 
things  which  are  within,  and  behold  all 
things  are  clean  unto  you.  This  verse  is 
peculiar  to  Luke.  There  is  some  difficulty  about 
the  proper  interpretation,  which  is  relieved  by 
noting  the  exact  significance  of  the  original,  as  I 
have  given  it.  Christ  says  not,  give  alms,  the  out- 
ward gift,  but  give  compassion  (iP-etjuofTi'ii;),  the 
inward  feeling  ;  he  says  not  of  such  things  as  ye 
have,  but  those  things  which  are  within  {ru  irortu) ; 
thus  he  does  not  make  mere  alms-giving  an 
atonement  and  reparation  for  sin,  but  he  de- 
clares that  works  of  mercy  out  of  a  sincere  heart 
are  a  condition  of  true  spiritual  cleansing.  Comp. 
Hosea  6:6;  Isa.  58  :  6-8.  Speaking  to  the  Phari- 
sees, who  were  covetous  (ch.  le ;  u),  he  declares  that 
a  genuine  compassion,  bestowed  on  the  needy, 
from  within,  is  more  cleansing  to  the  soul  in  God's 
sight,  than  purification  and  lustration,  or  than 


72 


LUKE. 


[Ch.  XI. 


and  rue  and  all  manner  of  herbs,  and  pass  over  judg- 
ment and  the  love  of  God:  these  ought  ye  to  have 
done,  and  not  to  leave  the  other  undone. 

43  Woe  unto  you,  Pharisees  !  for  '  ye  love  the  upper- 
most seats  in  the  synagogues,  and  greetings  in  the 
markets. 

44  Woe  unto  you,  scribes  and  Pharisees,  hypocrites  ! 
for  ye  are  as '  graves  which  appear  not,  and  the  men 
that  walli  over  them  are  not  aware  of  t hem. 

45  Then  answered  one  of  the  lawyers,  and  said  unto 
him,  Master,  thus  saying  thou  reproachest  us  also. 

46  And  he  said,  Woe  unto  you  also,^£r  lawyers!  for 


ye  lade  men  with  burdens  grievous  to  be  borne,  and  ye 
yourselves  touch  not  the  burdens e  with  one  of  your 
fingers. 

47  Woe  unto  you  !  for  ye  build  the  sepulchres  of  the 
prophets,  and  your  fathers  liilled  them. 

48  Truly  ye  bear  witness  that  ye  allow  ■■  the  deeds 
of  your  fatliers :  for  they  indeed  killed  them,'  and  ye 
build  their  sepulchres. 

49  Therefore  also  said  the  wisdom  of  God,  I  will 
send  them  prophets  and  apostles,  and  some  of  them 
they  shall  slay  and  persecute  : 

50  That  the  blood  of  all  the  prophets,  which  was 


e  Matt.  23  :  6  ;  Mark  12  :  38 f  Ps.  5  :  9 g  Isa. 


.  h  Ezek.  18  :  19 i  Heb.  11  :  35,  37. 


scrupulosity  in  givinj?  tithes,  down  to  the  minor 
garden  herbs.  The  rendering  of  our  English  ver- 
sion accords  far  better  with  Pharisaic  than  with 
Christian  teaching,  since  it  implies  that  alms-giv- 
ing compensates  for  all  vices.  The  ironical  ren- 
dering, given  by  some  commentators,  Ye  give  alms 


*   *   *   and  (think)  all  things  are  clean  unto  you, 
hardly  accords  with  the  original. 

42.  See  Matt.  23  :  23,  note. 

43.  See  Matt.  23  :  6,  7,  note.  The  accompany- 
ing illustration,  from  a  drawing  by  Mr.  Rawson, 
shows  the  "  uppermost  seats  "     These  are  to  the 


THE   SYNAGOGTTE.      SHOWING  UPPERMOST   SEATS. 


present  day  hired  for  the  Sabbath  by  their  occu- 
pants. The  price  puts  them  beyond  the  reach  of 
a  poor  man.  The  reader  also  pays  for  the  privi- 
lege of  holding  the  Roll  of  the  Law. 

44.  See  Matt.  23  :  27,  note. 

45.  This  interruption  is  peculiar  to  Luke,  and 
with  vers.  37,  .38,  indicates  clearly  that  the  dis- 
course is  one  different  from  that  reported  in  Mat- 
thew.   The  lawyer  is  not  an  advocate  but  a  theo- 


logian, whose  special  province  was  the  interpre- 
tation of  the  Mosaic  law  and  the  Rabbinical  pre- 
cepts 

46.  isee  Matt.  23  :  4,  note.  The  metaphor  is 
taken  from  the  custom  of  porterage  in  the  East, 
where  men  often  do  the  work  done  by  beasts  of 
burden  with  us.  An  Eastern  porter  will  often 
carry  a  barrel  of  flour  or  a  bale  of  cotton,  as 
shown  in  the  accompanying  illustration. 


Ch.  XL] 


LUKE. 


73 


shed  from  the  foundation  of  the  world,  may  be  re- 
quired '  of  this  generation  ; 


From  tlie  blood  of  Abel ''  unto  tlie  blood  of  Zach- 


anas,'  which  perished  between  the  altar  and  the  tem- 
ple :  verily  I  say  unto  you,  It  shall  be  required  of  tliis 
generation.™ 
52  Woe  unto  you,  lawyers  !  for  ye  have  taken  away 


the  key  of  knowledge  : "  ye  entered  not  in  yourselves, 
and  them  that  were  entering  in  ye  hindered. 

53  And  as  he  said  these  things  unto  them,  the  scribes 
andi  the  Pharisees  began  to  urge  Azdi  vehemently,  and 
to  provoke"  him  to  speak  of  many  things  : 

54  Laying  wait  for  him,  and  p  seeking  to  catch  some- 
thing out  of  his  mouth,  that  they  might  accuse  him. 


j  Exod.  20  :  6;  Jer.  61  :  56.... k  Gen.  4:8.... 1  2  Chron.  24  :  20.... m  Jer.  7  :  28,  29....n  Mai.  2:  7....0  1  Cor.  13  :  B....p  Mark  12  :  13. 


47,  48.  Comp.  Matt.  23:39,  30,  notes;  ob- 
serve, however,  that  there  is  a  marked  difference 
between  the  language  there  and  here.  The  fact 
that  the  present  generation  builds  the  sepulchres 
of  the  prophets,  is  alleged  here  as  an  evidence 
that  it  approves  their  murder  ;  and  the  difficulty 
thus  presented  is  not  met  by  such  an  explana- 
tion as  that  of  Adam  Clarke,  that  the  Jews  were 
about  to  show  by  their  persecution  of  Christ  and 


AN   EASTERN    PORTEK. 

the  apostles  that  they  were  worthy  sons  of  such 
fathers  ;  for  though  this  is  true,  this  is  not  what 
Christ  says ;  nor  by  such  an  explanation  as  that 
of  Stier,  "  Instead  of  the  penitent  confession  we 
have  sinned,  we  and  our  fathers,  this  last  and 
worst  generation  in  vain  protests  against  their 
participation  in  their  fathers'  guilt,  which  they 
are  meanwhile  developing  to  the  utmost ;  "  for 
although  this  is  also  true,  this  is  not  what  Christ 
says.  T/ie  building  of  the  sepulchres  of  the  prophets 
he  charges  upon  the  lawyers  as  a  crime,  and  as  a 


continuation  of  and  participation  in  the  murder 
of  the  prophets.  I  understand  his  meaning  then 
to  be  this,  Your  fathers  killed  the  prophets,  you 
are  burying  them  out  of  sight ;  by  your  interpre- 
tations and  Rabbinical  additions  and  qualifica- 
tions, making  the  word  of  God  of  none  effect, 
through  your  traditions  (Mark  -i  ■.  13),  you  are 
building  their  sepulchres  ;  so  you  are  doing  what 
the  fathers  did.  They  silenced  the  prophets  by 
violence,  you  by  your  teachings.  This  interpre- 
tation accords  with  ver.  52,  and  with  the  actual 
facts  ;  for,  as  in  the  mediaeval  ages,  the  Romish 
church  buried  the  Bible  beneath  its  legends  and 
traditions,  which  they  pretended  to  rear  to  its 
honor,  so  in  the  time  of  Christ  the  lawyers  took 
the  Bible  away  from  the  common  people ;  the 
Talmud  was  a  sepulchre  reared  above  the  buried 
Word  of  God.  \Vherever  the  teacher  covers  and 
conceals  the  Scripture  by  human  tradition,  creed 
or  philosophy,  he  is  guilty  of  the  crime  here 
charged  by  Christ  upon  the  lawyers, 
49-51.  See  Matt.  23  :  3-4,  35,  notes. 

52.  See  Matt.  23  :  13,  note.  The  phraseology 
there  is  different,  but  the  meaning  is  the  same. 
Knowledge  of  the  truth  is  represented  as  the  key 
to  the  kingdom  of  heaven ;  knowledge,  not  mere 
emotion,  but  this  is  not  the  knowledge  of  worldly 
wisdom,  but  of  spiritual  apprehension,  the  pro- 
duct of  humility  and  docUity.  See  chaps.  10  :  21 ; 
11  :  28 ;  1  Cor.  2  :  6-13.  The  scribes  and  lawyers 
had  taught  a  kind  of  knowledge  ;  but  they  had 
not  themselves  and  they  deprived  the  people  of 
spiritual  apprehension  of  the  truth. 

53,  54.  Peculiar  to  Luke.  Their  spirit,  and 
the  character  of  their  questionings,  are  illus- 
trated by  Christ's  experiences  in  the  temple  at 
Jerusalem,  as  recorded  in  Matt.,  ch.  23,  and  in 
John,  chaps.  8,  10. 

Gh.  12  ;  1-12.    WARNING  AGAINST  HYPOCRISY.    The 

POLLY  OP  AND  THE  REMEDY  POR  HYPOCRISY. 

This  passage,  which  is  intimately  connected 
with  the  preceding  discourse,  is  composed  of 
aphorisms,  nearly  all  of  which  are  found  ver- 
batim in  Matthew.  They  here  form  a  continu- 
ous discourse,  inconsistent  with  the  hypothesis 
that  they  have  been  brought  together  by  Luke 
from  other  teachings  at  other  times.  Christ  had 
before  been  speaking  to  the  scribes  and  Phari- 
sees, his  adversaries ;  he  now  turns  and  addresses 
his  disciples — not  the  twelve  merely,  but  all  who 


74 


LUKE. 


[Ch.  XII. 


CHAPTER  XII. 

INi  the  mean  time,  when  there  were  gathered  to- 
gether an  innumerable  multitude  of  people,  inso- 
much that  they  trode  one  upon  another,  he  began  to 
say  unto  his  disciples  first  of  all,  Beware  ye  of  the  lea- 
ven of  the  Pharisees,  which  is  hypocrisy. 

2  For '  there  is  nothing  covered,  that  shall  not  be  re- 
vealed ;  neither  hid,  that  shall  not  be  known. 

3  Therefore  whatsoever  ye  have  spoken  in  darkness 
shall  be  heard  in  the  light ;  and  that  which  ye  have 
spoken  in  the  ear  in  closets  shall  be  proclaimed  upon 
ttie  housetops. 

4  And  I  say  unto  you  my^  friends,'  Be  not  afraid  of 


them  that  kill  the  body,  and  after  that  have  no  more 
that  tliey  can  do. 

5  But  I  will  forewarn  you  whom  ye  shall  fear :  Fear 
him,  which  after  he  hath  killed  hath  power  to  cast  into 
hell  •  yea,  I  say  unto  you,  P'ear  him. 

o  Are  not  five  sparrows  sold  for  two  farthings,  and 
not  one  of  them  is  forgotten  before  God  ? 

7  But  even  the  very  hairs  of  your  head  are  all  num- 
bered. Fear  not  therefore  :  ye  are  of  more  value  than 
many  sparrows. 

8  Also  I  say  unto  you,"  Whosoever  shall  confess  me 
before  men,  him  shall  the  Son  of  God  also  conless'  be- 
fore the  angels  of  God : 


q  Ma'.t.  16  :  6,  etc. ;   Mark  8  :  15,  etc r  oh.  8  :  17  ;   M.itt.  10  :  26  :  Mark  4  :  22 s  John  15  :  14 t  Isa.  61  :  7-13  ;  Matt.  !0  :  28,  etc 

u  1  Sam.  2  :  3i)  j  Pa.  119  :  46 ;   2  Tim.  2:12;  Rev.  2  :  10 v  Judc  24. 


are  willing  to  learn  of  him.  The  connection  of 
the  discourse  may  be  indicated  as  follows :  The 
Christian  must  make  it  his  first  care  to  ^ard 
against  hypocrisy  (ver.  i),  which  is  always  in  vain 
(ver.  2) ;  and  against  concealment  of  the  truth 
(ver.  3),  the  cause  of  which,  ungodly  fear,  is  correct- 
ed by  the  fear  of  God  (vers.  4, 5),  and  by  trust  in 
God  (vera.  6, 7),  whom  the  disciples  must  publicly 
confess  (ver.  8) ;  to  deny  him  (ver.  9),  stUl  more  to 
attribute  his  works  to  the  evil  one  (ver.  10),  involves 
divine  condemnation.  In  making  this  confession 
trust  not  to  prudent  preparation,  but  to  the  in- 
spiration of  the  Holy  Ghost  (vers.  11,  12). 
1.  Insomuch  that  they  trod  one  npon 


another.  One  of  the  many  indications  of  the 
popularity  of  Christ  as  a  preacher.  Comp.  Mark 
1  :  33 ;  2:3;  3:9;  6  :  31,  etc.— First  of  all. 
This  belongs  with  the  following,  not  with  the 
preceding  clause  :  Beivare  ye  first  ofalloftheleaveii. 
Hypocrisy  is  the  greatest  danger  which  threat- 
ens the  Christian,  the  one  most  to  be  guarded 
against.     On  the  warning,  see  Matt,  16  :  6. 

3-5.  See  notes  on  Matt.  10  :  26-28.  The  flat 
housetop  is  the  resort  of  the  inmates,  and  the 
place  where  many  household  operations  are 
carried  on  in  Eastern  cities,  where  the  streets 
are  narrow  and  private  yards  and  gardens  are 
but  a  few  feet  square.    It  is  also  the  most  con- 


liit.   L\.blLKN   HOU&Jb-XUi' 


spicuous,  and  therefore  a  usual  place  for  the 
promulgation  of  any  news,  public  or  private. 
People  in  the  streets  below  and  on  all  the  neigh- 
boring housetops  compose  an  audience.  The 
roof  is  ordinarily  enclosed  with  a  low  parapet  of 
masonry  or  a  higher  one  of  lattice-work,  as  in 
the  accompanying  illustration.  Vines  are  often 
trained  for  shade,  or  in  their  absence  matting  is 
used.    Sleeping  on  the  housetop  in  dry  weather 


is  a  common  custom.  —  Fear  him.     That  is, 
God,  not  Satan. 

G-9.  See  Matt.  10  :  29-33.  Little  birds  (spar- 
rows, white-throats,  and  others)  are  sold  in  the 
market  in  the  Eastern  cities  at  the  present  day, 
in  bunches  of  five  or  more.  When  very  plenty, 
two  farthings  a  bunch  would  be  an  adequate 
price.  In  Matt.  10  :  29  it  is  said  that  two  spar- 
rows are  sold  for  a  farthing.    Here,  in  accordance 


Ch.  XIL] 


LUKE. 


75 


9  Bu"  he  that  denieth "  me  before  men  shall  be  de- 
nied before  the  angels  ^  of  God. 

10  And  whosoever  shall  speak  a  word  against  the 
Son  of  man,  it  shall  be  forf;iven  him  :  but  unto  him 
that  blasphemeth  against  the  Holy  Ghost  it  shall  not  y 
be  furgiven. 

11  And  when  they  bring  you  unto  the  synagogues, 
and  utito  magistrates,  and  powers,  take ^  ye  no  thought 
how  or  what  thing  ye  shall  answer,  or  what  ye  shall 
say: 


12  For  the  Holy  Ghost  shall  teach  »  you  in  the  same 
hour  what  ye  ought  to  say. 

13  And  one  of  the  company  said  unto  him,  Master, 
speak  to  my  brother,  that  he  divide  the  inlieritance 
with  me.'' 

14  And  he  said  unto  him,  Man,<^  who  made  me  a  judge 
or  a  divider  over  you  ? 

15  And  he  said  unto  them.  Take  heed,  and  beware 
of  covetousness :  ■■  for  a  man's  life  •=  consisteth  not  in  the 
abundance  of  the  things  which  he  possesseth. 


w  Acts  3  :  13,  14 ;  Rev.  3:8 %  Matt.  25  :  3i. . .  y  Matt.  12  :  31  ;   1  John  6:16 

Acts,  ch.  26 b  Ezek.  33  :  31 c  Jolju  18  :  35 d  1  Tim. 


with  the  custom  still  universal  in  the  East  of 
throwing  in  something  extra  in  consideration  of 
a  larger  purchase,  there  are  five  for  two  farthings. 
Sparrows  are  caught  for  market  mostly  by  chil- 


SPAKKOWS  EN  MARKET. 

dren,  by  means  of  little  cages  with  a  door  which 
closes  with  a  spring,  or  by  twigs  besmeared  with 
bird-lime.  They  bring  the  lowest  price  of  any 
game,  and  were  the  smallest  living  creatures 
offered  in  sacrifice  under  the  Mosaic  dispensa- 
tion. It  was  the  cleansed  leper,  usually  reduced 
by  his  separation  to  great  poverty,  who  was  per- 
mitted to  bring  this  small  offering  (Lev.  u  :  4). 
The  accompanying  illustration  of  a  sparrow 
vendor  is  from  an  original  sketch  by  Mr.  Raw- 
son. — The  very  hairs  of  your  head.  They 
have  been  estimated  to  number  140,000. 

10.  See  Matt.  13  :  31,  33,  notes. 

11,  12.  See  Matt.  10  :  19,  20,  notes. 

Ch.  12  :  rwi.    THE  PARABLK  OF  THE  RICH  FOOL. 
The  office  of  Christ  and  the    church   not  to 

JUDGE,    BUT    TO     TEACH.  —  ThE     SUBTLE     DANGER     OF 

COVETOUSNESS.  —  True    and    false    riches.  —  The 

THREE  FOLLIES  OF  THE  WEALTH-SEEKER  :  HE  HOARDS 
INSTEAD  OP  USING  ;  HE  ANTICIPATES  LIFE,  BUT  NOT 
DEATH  :  HE  THINKS  TO  SATISFY  THE  SOUL  WITHOUT 
SOUL-FOOD. 

Peculiar  to  Luke.    Time  and  place  uncertain. 


The  instructions  which  follow  (vers.  22-59)  are  most 
of  them  not  peculiar  to  Luke.  The  connection 
is,  however,  so  intimate  as  to  justify  the  pre- 
sumption that  in  this,  as  in  many  other  cases, 
Christ  repeated  substantially  the  same  instruc- 
tions previously  given  on  different  occasions  and 
in  different  connections. 

13,  14.  There  has  been  some  unprofitable 
discussion  whether  this  man's  claim  was  just  or 
not.  There  is  nothing  to  radicate  that  even 
Christ  knew.  Covetousness  may  be  indicated 
by  an  inappropriate  as  well  as  by  an  unjust 
claim.  The  man  perceives  Christ's  moral  power 
over  men,  and  proposes  to  use  it  for  his  own 
personal  benefit.  It  is  this  attempt  to  use  Christ 
for  a  personal  and  pecuniary  benefit  which  he 
rebukes.  The  fault,  in  a  different  form,  is  com- 
mon in  our  own  day.  "  We  cannot  cast  the  first 
stone  at  this  poor  simpleton,  who  had  no  other 
use  for  the  Redeemer's  word  than  to  gain  by 
means  of  it  a  few  more  acres  of  the  earth  for 
himself ;  in  every  age  some  men  may  be  found 
who  hang  on  the  skirts  of  the  church  for  the 
sake  of  some  immediate  temporal  benefit." — 
{Arnot.)  Christ's  reply  is  that  it  is  not  his  busi- 
ness, and  therefore  impliedly  not  the  business  of 
the  church,  to  undertake  the  settlement  of  per- 
sonal secular  disputes.  The  attempt  to  do  this 
in  the  middle  ages  brought  corruption  within 
and  oppression  without.  His  work  and  that  of 
his  followers  is  to  instil  such  principles  and  pro- 
duce such  a  spirit  among  men  that  they  will 
peaceably  settle  their  own  disputes.  There  is 
nothing  in  1  Cor.  6  :  1-8  inconsistent  with  this 
view,  for  Paul  there  neither  assumes  to  be  judge 
nor  advises  the  church  to  do  so,  but  admonishes 
the  members  to  settle  their  controversies  by 
amicable  arbitration. 

15.  Take  heed  and  beware.  This  double 
admonition  indicates  the  dangerously  subtle 
character  of  covetousness.  It  is  a  weed  which 
checks  the  best  grains  in  the  best  soils  (Matt. 
13:22). — For  a  man's  life  consisteth,  etc. 
This  clause,  which  is  assigned  as  a  reason  for  the 
caution,  implies  that  the  cause  of  all  covetous- 
ness is  a  deteriorated  moral  sense,  which  regards 
possession  as  more  than  character,  having  as  more 
than  being.  For  a  comparison  of  the  two  kinds 
of  wealth,  that  of  property  and  that  of  characr 


76 


LUKE. 


[Ch.  XII. 


i6  And  he  spake  a  parable  unto  them,  saying,  The 
ground  of  a  certain  rich  man  brought  forth  plentifully  : 

17  And  he  thought  within  himself,  saying,  What 
shall  I  do,  because  I  have  no  room  where  to  bestow 
my  fruits  ? 

18  And  he  said,  This  will '  1  do  :  I  will  pull  down  my 
h^ms,  and  build  greater ;  and  there  will  I  bestow  all 
my  fruits  and  my  goods. 


19  And  I  will  say  to  my  soul,  Soul,^  thou  hast  much 
goods  laid  up  for  many  years  ;  take  thine  ease,  eat,'' 
drmk,  and  be  merry. 

20  But  God  said  unto  him,  Thou  fool !  this  night  thy' 
soul  shall  be  required  of  thee  :  then  whose  shall  those 
things  be,  which  thou  hast  provided  ?  J 

21  So  is  he  that  layeth  up  treasure  for  himself,^  and 
is  not  rich '  toward  God. 


f  Jamee  4  :  15,  16 g  Ps.  49  :  18 h  Eccles.  11:9;  I  Cor.  16  :  32 ;  James  5  :  6. 

j  Ps.  39  :  6;  49  :  16,  17;  Jer.  17  :  11. ...k  Hab.  i  :  9....1  v( 


.i  Job  20  :  20-23 ;  27  :  8  ;  Ps.  B2  :  7  ;  James  4  :  14. . 
ie  33 ;  1  Tim.  6  :  18 ;  James  2  :  6. 


ter,  see  1  Tim.  6  :  9-11.  The  commonness  of  this 
disease  among  men  is  indicated  by  the  question 
so  often  asked,  What  is  he  worth?  as  though 
man's  worth  were  measured  by  the  value  of  the 
purse. 

16-19.  The  ground  *  *  *  brought  forth 
plentifully.  No  intimation  here  of  any  unjust 
or  iniquitous  acquisition  ;  none  of  oppression  of 
laborers,  or  unfair  dealing,  or  extortion.  But, 
on  the  other  hand,  there  is  a  plain  intimation 
that  his  wealth  was  evidently  the  gift  of  God,  as 
in  truth  all  wealth  is ;  it  was  because  the  ground 
brought  forth  plentifully  that  he  was  rich. — W  hat 
shall  I  do  ?  A  common  perplexity  of  the 
wealthy.  He  did  not  know  how  to  invest  his 
surplus. — I  have  no  room  Avhere  to  bestow 
my  fruits.  "Thou  hast  bams — the  bosoms  of 
the  needy,  the  houses  of  the  widows,  the  mouths 
of  orphans  and  of  infants." — {Ambrose.) — There 
ivill  I  bestow  all  my  fruits  and  my  goods. 
He  would  hoard,  not  use  ;  the  first  element  in  the 
rich  fool's  folly.  For  rot,  and  rust,  and  vermin, 
and  decay,  in  innumerable  forms,  begin  their 
work  with  nimble  and  busy  fingers  on  unused 
property.  Eveiy  scholar  knows  that  dust  and 
mildew  deteriorate  books  faster  than  careful 
use  :  many  a  mill-owner  keeps  his  factory  going 
at  a  loss,  to  save  a  greater  loss  of  idleness.  All 
mere  hoarding — a  form  of  covetousness  more 
common  in  the  ignorant  East  than  in  intelligent 
America — is  folly. — Thou  hast  much  goods 
laid  up  for  many  years.  He  counted  on  a 
long  life  ;  the  second  element  in  his  folly.  To  do 
as  though  life  is  to  continue,  is  right ;  to  enjoy  as 
though  life  is  to  continue,  is  wrong.  We  may 
rightly  forecast ;  but  in  all  our  forecasting 
should  consider  the  uncertainty  of  life  as  one  of 
the  contingencies  to  be  estimated  and  allowed 
for  in  our  plans.  This  man  was  such  a  fool  that 
he  did  not  even  know  that  he  must  die. — Take 
thine  ease;  eat,  drink,  and  be  merry.  He 
thought  to  satisfy  his  soul  with  granaries  and 
their  contents ;  the  third  element  in  his  folly. 
He  expected  to  satisfy  that  which  is  immortal 
with  mortal  things,  that  which  was  made  in  the 
divine  image,  with  the  food  of  beasts. 

20,  21.  But  God  said  unto  him.  Not  by 
any  special  revelation,  but  by  the  mortal  disease 
which  attacked  him.  The  language  is  simply  a 
dramatic  form  of  expression,  indicating  the  com- 


munication to  him,  in  the  ordinary  way,  of  ap- 
proaching death. — Thou  fool.  As  in  ch.  11 :  40, 
unthinking  one.  See  note  there.  The  man  whom 
all  the  world  praises  as  shrewd  and  sagacious,  is 
often  the  one  whom  God  calls  ''fool ;"  the  man 
whom  all  the  world  calls  rich  and  prosperous,  is 
the  one  whom  God  calls  poverty-stricken  (Rev. 
3 :  n). — This  night  thy  soul  they  shall  re- 
quire of  thee.  They  are  God's  ministering 
angels,  whose  demands  the  poor  rich  fool  cannot 
resist. — Then  where  shall  these  things  be  ? 
The  dissipation  of  wealth  on  the  death  of  the 
poyjossor,  is  one  of  the  common  experiences  of 
lifo.  To  guard  against  it  has  been  one  of  the 
great  objects  of  men ;  the  most  successful 
method  being  by  the  law  of  primogeniture  and 
entail.  This  dissipation  of  wealth  is  elsewhere 
in  Scripture  urged  as  an  argument  against  set- 
ting the  heart  on  earthly  accumulation  (Eccies. 

2  :  18-21  ;    Ps.  39  :  6  ;  Jer.  17  :  ll). — SO  Is  he,  CtC.      That 

is,  he  is  just  such  a  fool,  and  is  sure  to  come  at 
last  to  a  like  result. — That  layeth  up  treas- 
ure for  himself,  and  is  not  rich  toward 
God.  Not  all  accumulating  is  condemned ; 
Joseph  accumulated  ;  but  all  laying  up  treasure 
for  self,  i.  «.,  in  selfish  oblivion  of  others;  and 
this  is  sure  to  be  accompanied  by  poverty  toward 
God,  that  is,  with  the  absence  of  those  qualities 
that  tend  to  bring  the  soul  into  fellowship  with 
God.  It  is  not  the  desire  of  wealth  which  the  Bible 
here  or  anywhere  condemns,  but  the  putting  of 
wealth  above  godliness.  The  lesson  of  this  para- 
ble needs  no  elucidation  ;  but  it  needs  constant 
application  to  modern  life,  and  nowhere  more 
than  in  money-getting  and  money-ruling  America. 

Ch.  12  :  22-59.  VARIOUS  INSTRUCTIONS.  TRUSTFUL- 
NESS, CHRISTIAN  COURAGE,  WATCHFULNESS,  COM- 
MENDED.    The  eewaeds  of  fidelitt.— The  charge 

OP  rNDEFPEBENCE  AND  UNBELIEF.—  ThE  KESPONSIBIL- 
ITT  OP  THE  PKmLEGED. — ThB  CONFLICTS  OF  ChBIS- 
TIANITT  FORETOLD. — ThE  DUTY  OF  STUDYING  PROVI- 
DENCE IN  THE   SIGNS   OF    THE   TIMES. 

Nearly  all  the  teachings  which  follow  in  this 
chapter  are  found  in  Matthew  in  other  connec- 
tions, but  with  more  or  less  difference  in  phrase- 
ology. There  is  nothing  in  Luke's  language 
here,  as  there  was  in  ver.  1,  to  indicate  the  time 
or  place  of  these  sayings  of  our  Lord,  and 
whether  they  belong  to  his  Perean  ministry,  and 
were    repetitions    of    what    he  had    previously 


Ch.  XII.] 


LUKE. 


77 


22  And  he  said  unto  his  disciples,  Therefore  I  say 
unto  you,  Take""  no  thought  for  your  lite,  what  ye 
shall  eat ;  neither  for  the  body,  what  ye  shall  put  on. 

23  The  life  is  more  than  meat,  and  the  body  is  more 
than  raiment. 

24  Consider  the  ravens  : "  for  they  neither  sow  nor 
reap  ;  which  neither  have  storehouse  nor  barn  ;  and 
God  feedeth  them  :  how  much  more  are  ye  better  than 
the  fowls  ? 

25  And  which  of  you  with  taking  thought  can  add  to 
his  stature  one  cubit  ? 

26  If  ye  then  be  not  able  to  do  that  thing  which  is 
least,  why  take  ye  thought  for  the  rest  ? 

27  Ccmsider  the  lilies,  how  they  grow  ;  they  toil  not, 
they  spin  not :  and  yet  I  say  unto  you,  that  Solomon 
in  all  his  glory  was  not  arrayed  like  one  of  these. 

28  If  then  God  so  clothe  the  grass,  which  is  to-day 
in  the  field,  and  to-morrow  is  cast  into  the  oven,  how 
much  more  will  ke  clothe  you,  O  ye  of  little  faith? 


29  And  seek  not  ye  what  ye  shall  eat,  or  what  ye 
shall  drink,  neither  be  ye  of  doubtful  mind  ? 

30  F"or  all  these  things  do  the  nations  of  the  world 
seek  after :  and  your  Father  knoweth  that  ye  have 
need  of  these  things. 

31  But"  rather  seek  ye  the  kingdom  of  God  ;  and  all  >> 
thtse  things  shall  be  aaded  unto  you. 

32  Fear  not,  little  flock.i  for  it  is  your  Father's  good 
pleasure  to  give  you  the  kingdom.' 

33  Sell'  that  ye  have,  and  give  alms:  provide  your- 
selves bags  which  wax  not  old,  a  treasure '  in  the  hea- 
vens that  faileth  not,  where  no  thief  approacheth, 
neither  moth  corrupteth. 

34  For  where  your  treasure  is,  there  will  your  heart 
be  also. 

35  Let"  your  loius  be  girded  about,  axiA  your  lights^ 
burning  ; 

36  And  ye  yourselves  like  unto  men  yiat  wait  for 
their  lord,  when  he  will  return  from  the  wedding  ;  that, 


1  Matt.  6  :  25,  elc....n  Job  38  :  41  ;   Ps.  147  :  9...  o  Matt.  6  :  33....p  Ps.  34  :  10;   Isa.  33  :  16  ;   Rom.  8  :  31,  32.... q  Isa.  40  :  11;   John  10:  27 

28.    ..r  Matl.  25:  34;  John  18  :  36  ;   Heb.  12  :  28;   James  2:5;   2  Pi/t.  1  :  U  ;  Rev.   1:6;   22:  5.... 8  Matt.  19  :  21  ;    Acts  2:45;  4:34 

t  Matt.  6  :  20;    1  Tim.  6  :  19 u  Ephes.  6  :  14  ;   1  Pet  1  :  13 v  Matt.  25:  1,  13. 


I 


taught  in  Galilee,  or  whether  Luke,  in  ignorance 
of  or  indiiferenee  to  the  time  and  place  of  their 
utterance,  has  put  them  here,  is  a  question 
neither  easy  nor  important  to  be  determined  in 
respect  to  most  of  them. 

22-31.  Almost  exactly  parallel  is  Matt. 
6  :  3+-34.  See  notes  there. — Consider  the 
ravens.  In  Matthew,  Behold  thefoivls  of  the  air. 
The  ravens  are  often  spoken  of  in  Scripture  as 
objects  of  the  divine  care.  See  Job  38  :  41 ;  Ps- 
lil  :  9.  The  term  raven  includes  the  crow,  rook, 
jackdaw,  and  the  like.  There  is  special  signifi- 
cance in  these  references,  since  "  every  raven 
after  his  kind"  was  unclean  (Lev.  n  :  is). — The 
lilies  of  the  field.    Probably  a  general  term 


LILT   OF   CHALCEDOH. 

for  the  wild  flowers.  The  accompanying  illustra- 
tion of  the  lily  of  Chalcedon  gives,  as  well  as  can 
be  done  without  color,  an  idea  of  this,  which  is 
the  most  brilliant  scarlet  lily  of  all  Palestine. — 
The  grass  which  is  to-day  in  the  field  and 
to-morrow  is  cast  into  the  oven.    The  an- 


cient oven  was  of  various  kinds,  sometimes  made 
of  brick,  sometimes  of  clay,  sometimes  simply  a 
hole  in  the  ground,  clay-plastered.  The  accom- 
panying illustration  represents  one  of  the  most 
common  forms  of  Eastern  ovens.  Dried  grass 
was  a  customary  fuel  in  Palestine,  where  there 
was  little  wood,  and  where  coal,  other  than  char- 
coal, was  unknown. — Neither  be  ye  of  doubt- 
ful mind.  Literally,  raised  in  the  air  (^utrftu^iCa)), 
The  same  metaphor  is  common  in  the  English  ; 
the  phrase  might  well  be  rendered,  £e  not  in  sus- 
pense.   Religious  indecision  Christ  condemns. 

32-34.  Ver.  33  is  peculiar  to  Luke.  A  little  flock 
is  a  striking  symbol  of  helplessness.  The  power  of 
the  church  is  not  in  itself,  but  in  the  Giver  who 
bestows  the  kingdom  upon  it.  Parallel  in 
spirit  is  Matt.  10  :  16-19,  33.  Parallel  to  vers. 
33,  34  is  Matt.  6  :  19-31.  See  notes  there.  The 
bag  is  the  same  as  the  scrip  in  Matt.  10  :  10 
and  Mark  6  :  8.  See  notes  in  both  places  for 
illustration. 

35-48.  This  discourse  on  watchfulness  con- 
tains the  same  admonitions,  the  same  metaphors, 
and  to  some  extent  the  same  language  employed 
by  Christ  m  the  discourse  delivered  in  Jerusa- 
lem in  the  last  days;  but  the  variations  are 
such  that  it  is  not  probable  that  this  is  simply 
a  different  report  of  that  address.  Compare 
Matt.  34  :  43-51,  where  I  have  treated  fully  aU 
that  is  common  to  the  two  discourses. 

35-38.  The  metaphor  of  the  wedding  feast 
here  suggested  is  elaborated  by  Christ  in  Matt. 
35  :  1-13,  which  see  for  account  of  marriage  cer- 
emonies in  the  East,  and  for  spiritual  applica- 
tion.—Let  your  loins  be  girded  about.  The 
long  Oriental  robe  requires  to  be  taken  up  and 
the  skirt  fastened  under  the  girdle  to  allow  free- 
dom in  walking.  The  lesson  is  that  he  is  best 
prepared  for  death  who  is  always  ready  for 
Christian  work. —  And  the  lights  burning. 
As  interpreted  by  Matt.  35  :  3-8,  the  lesson  in 
that  only  he  is  prepared  for  either  death  or  yiorH, 


78 


LUKE. 


[Ch.  XIL 


when  he  cometh  and  knocketh,  they  may  open  unto 
him  immediately. 

37  Blessed  *  are  those  servants,  whom  the  lord,  when 
he  cometh,  shall  find  watching  :  verily  I  say  unto  you, 
that  he  shall  gird  himself,  and  make  them  to  sit  down 
to  meat,  and  will  come  forth  and  serve  them. 

38  And  if  he  shall  come  in  the  second  watch,  or  come 
in  the  third  watch,  and  find  thetn  so,  blessed  are  those 
servants. 

39  And  this  know,  that  if  the  goodman  of  the  house 
had  known  what  hour  the  thief"  would  come,  he  would 
have  watched,  and  not  have  suffered  his  house  to  be 
broken  through. 

40  Be  ye  therefore  ready  y  also  :  for  the  Son  of  man 
cometh  at  an  hour  when  ye  think  not. 

41  Then  Peter  said  unto  him.  Lord,  speakest  thou 
this  parable  unto  us,  or  even  to  all  ? 

42  And  the  Lord  said.  Who  then  is  that  faithful  and 
wise  steward,^  whom  his  lord  shall  make  ruler  over 
his  household,  to  give  them  their  portion  of  meat  in 
due  season  ? 


43  Blessed  "  is  that  servant,  whom  his  lord,  when  he 
cometh,  shall  find  so  doing. 

44  Ot  a  truth  I  say  unto  you,  that  he  will  make  him 
ruler  over  all  that  he  hath. 

45  But  and  if  that  servant  say  in  his  heart.  My  lord 
delayeth  his  coming  ;  and  shall  begin  to  beat "  the  men- 
servants  and  maidens,  and  to  eat  and  drink,  and  to  be 
drunken ; 

46  The  lord  of  that  servant  will  come  in  a  day  when 
he  looketh  not  for  him,  and  at  an  hour  when  he  is  not 
aware,  and  will  cut  him  in  sunder,'^  and  will  appoint 
him  his  portion  with  the  unbelievers. 

47  And  that  servant  which ''  knew  his  lord's  will,  and 
prepared  not  himself^  neither  did  according  to  his  will, 
shall  be  beaten  ^  with  many  stripes. 

48  But  he '  that  knew  not,  and  did  commit  things 
worthy  of  stripes,  shall  be  beaten  with  few  strifes. 
Fore  unto  whomsoever  much  is  given,  of  him  shall  be 
much  required :  and  to  whom  men  have  ^  committed 
much,  of  him  they  will  ask  the  more. 


wMatt.  24  ;  46,  etc.... X  1  Thess.  B  :  2;  2  Pet.  3  :  10;  Rev.  3:3;  16  :  16.... y  ch.  21  :34,  .36....Z  1  Cor.  4  :  2. ..  .a  verse37. .  ..b  Matt.  22:6. 
c  Pa.  37  :  9;  94: 14 q  James  4  :  17 e  Deut.  26  :  2 f  Acts  17  :  30 g  Lev.  6  :  17;  John  15  :  22;  1  Tim.  1  :  13 h  1  Tim.6:'.'0. 


AN  EASTERN   OVEN. 

Who  is  supplied  with  the  oil  of  divine  grace.— 
May  open   unto  him  immediately.     The 

Christian  must  be  ready  for  the  summons  when- 
ever it  comes  ;  he  must  need  no  special  prepara- 
tion for  death.— He  shall  gird  himself  and 
make  them  sit  down  to  meat.  Comp.  Rev. 
3  :  20,  21 ;  contrast  ch.  17  :  8,  where  see  note  for 
illustration  of  Oriental  lord  and  servant.  In  the 
earthly  wedding  the  lord  expects  to  find  the 
table  prepared  for  him  by  his  servants ;  in  the 
heavenly,  he  prepares  the  feast  for  his  servants. 
—Second  watch  *  *  *  third  watch.  The 
Greeks  and  Romans  divided  the  night  into  four 


equal  watches,  termi- 
nating respectively  at 
9  p.  M.,  midnight,  3 
A.  M. ,  and  0  a.m.  The 
first  watch  is  not 
named,  because  the 
marriage  itself  occurs 
at  that  time  ;  nor  the 
fourth  watch,  be- 
cause that  would 
postpone  the  return 
beyond  the  usual 
time. 

39,  40.  Christ 
changes  the  meta- 
phor. He  compares 
his  coming  to  that  of  a 
thief  in  the  night.  See 
Matt.  24: 43, 44,  notes. 
41-46.  Peter's 
question  is  reported 
only  by  Luke,  but 
our  Lord's  answer  to 
it  here  is  repeated 
almost  verbatim  in 
his  discourse  in  Mat- 
thew. See  Matt- 
24  :  45-^1,  notes. 
47,  48.  The  last  clause  of  ver.  48  affords  the 
key  to  the  interpretation  of  this  confessedly  dif- 
ficult passage.  The  principle  which  Christ  here 
annunciates  as  that  on  which  God  wUl  act  in  the 
day  of  judgment  is  that  which  men  recognize  as 
just,  and  upon  which  they  act  in  their  dealings 
with  one  another.  This  principle  is  that  guilt  is 
according  to  the  knowledge  of  the  criminal. 
The  language  of  the  whole  passage  is  relative. 
No  one  perfectly  comprehends  his  Lord's  will ; 
no  one  is  without  some  knowledge  of  it ;  abso- 
lute ignorance  would  be  a  perfect  palliation,  but 
ignorance  never  is  absolute.     That  servant  which 


Ch.  XIL]  LUKE. 

40  I  am  come  to  send  fire  on  the  earth  ;  and  what 
will  I  if  it  be  already  kindled  ? 

50  But  I  have  a  baptism  to  be  baptized  with  ;  and 
how  am  I  straiten«d  till  it  be  accomphshed  ! 

51  Suppose  '  ye  that  I  am  come  to  give  peace  on 
earth  ?     I  tell  you,  Nay  ;  but  rather  division  : 

52  For  trom  henceforth  there  shall  be  five  in  one 
house  divided,  three  against  two,  and  two  against  three. 

53  The  father  J  shall  be  divided  against  the  son,  and 
the  son  against  the  father;  the  mother  against  the 
daughter,  and  the  daughter  against  the  mother ;  the 
mother  in  law  against  her  daughter  in  law,  and  the 
daughter  in  law  against  her  mother  in  law. 

54  And  he  said  also  to  the  people,  When''  ye  see  a 
cloud  rise  out  of  the  west,  straightway  ye  say,  There 
cometh  a  shower  ;  and  so  it  is. 

55  And  when  ye  see  the  south  wind  blow,  ye  say, 
There  will  be  heat :  and  it  cometh  to  pass. 

56  Ye  hypocrites  !  ye  can  discern  the  face  of  the  sky, 
and  of  the  earth  :  but  how  is  it  that  ye  do  not  discern 
this  time  ? 


79 


57  Yea,  and  why  even  of  yourselves  judge  ye  not 
what  is  right  ? 

58  When  ■"  thou  goest  with  thine  adversary  to  the 
magistrate,  as  thou  art  in"  the  way,  give  diligence  that 
thou  mayest  be  delivered  from  him  ;  lest  he  hale  thee 
to  the  judge,  and  the  judge  deliver  thee  to  the  officer, 
and  the  ofhcer  cast  thee  into  prison. 

59  I  tell  thee,  thou  shalt  not  depart  thence,  till  thou 
hast  paid  the  very  last  mite. 


CHAPTER  XIII. 

THERE  were  present  at  that  season  rome  that  told 
him  of  the "  Galilaeans,  whose  blood   Pilate  had 
mingled  p  with  their  sacrifices. 

2  And  Jesus  answering  said  unto  them,  Suppose  y;e 
that  these  Galilaeans  were  sinners  above  all  the  Gali- 
laeans, because  they  suffered  such  things  ? 

3  I  tell  you.  Nay  :  but  except  ye  repent,i  ye  shall  all 
likewise  perish. 


i  Matt.  10  :  34. 


.j  Micah?  :  6....k  Matt.  1«:  2,  etc.  ...I  1  Cor.  11  :  14.... m  Matt.  5  :  25.... n  Isa.  66:6....o  Acta  6  :  37....p  Lam.  2:20.. 
q  Acts  3  :  19  ;   Rev.  2  :  21,  22. 


knew  his  Lord's  will  is,  primarily,  he  that  lives  in 
the  light  of  revelation ;  he  that  knew  not,  the 
heathen ;  but  there  are  degrees  of  knowledge  in 
Christendom,  and  he  that  knows  is  the  educated, 
he  that  knows  not,  he  that  has  been  brought  up 
in  an  atmosphere  of  ignorance,  superstition,  and 
crime.  The  whole  passage  is  interpreted  by 
Rom.  2  :  6-23.  The  passage  certainly  teaches 
that  there  are  degrees  of  punishment  in  the  fu- 
ture life  ;  and  it  seems  to  me,  therefore,  neces- 
sarily to  imply  that  all  who  are  punished  in  the 
future  are  not  eternally  punished. 

49-53.  In  spirit  this  prophecy  compares  with 
Matt.  10  :  34-37.  See  notes  there.  Vers.  49  and 
50  are  peculiar  to  Luke,  and  there  is  some  diffi- 
culty both  in  construction  and  interpretation. — 
I  am  come  to  send  fire.  I  think  it  clear  that 
fii'e  here  symbolizes,  not,  as  Alford,  following 
the  older  commentators,  the  gift  of  the  Holy 
Ghost,  but  conflict  and  persecution.  This  is  in- 
dicated (1)  by  the  connection ;  Christ  is  speak- 
ing here,  not  of  the  coming  of  the  Holy  Ghost, 
but  of  the  divisions  which  were  not  merely  an 
incident,  but  one  of  the  objects  of  his  ministry, 
the  fan  by  which  he  is  ever  separating  the  wheat 
from  the  chafE,  and  which  is  one  of  the  "all 
things"  that  work  together  for  the  good  of 
them  that  love  God  ;  (2)  by  the  peculiar  force  of 
the  language,  which  is  not  lam  come  to  send  fire, 
but  lam  come  to  cast  (SuXiir)  fire,  or,  as  Godet, 
to  throw  a  firebrand ;  (3)  by  the  very  passages  to 
which  Alford  refers  in  support  of  the  other  in- 
terpretation. In  Matt.  3  :  16,  John  the  Baptist 
speaks  of  the  Holy  Ghost  and  fire,  a  clear  indica- 
tion that  the  fire  was  not,  as  used  by  him,  a 
symbol  for  the  Holy  Ghost,  but  for  the  persecu- 
tion and  the  trial  which  would  consume  the 
dross  and  purify  the  gold. — And  Avhat  will  I 
if  it  be  already  kindled  ?  The  utterance  is 
broken  in  the  original,  and  betokens  a  conflict  of 
soul,  like  that  in  John  12  :  27,  28.    In  the  oppo- 


sition by  the  Pharisees  (ch.  ii  :  sa,  54)  Christ  per- 
ceives the  beginning  of  this  fire ;  conflicting 
emotions,  of  sorrow  in  the  present  and  prospec- 
tive conflicts,  and  joy  in  their  final  result,  find  an 
utterance  in  this  language  of  perplexity.  What 
Willi,  i.  e.,  what  more  would  I,  since  it  is  already 
kindled?  This  interpretation  is  confirmed  by 
the  language  of  the  next  verse. — I  have  a  bap- 
tism to  be  baptized  with.  The  same  bap- 
tism of  fire  which  he  was  to  minister  to  hia 
church  through  the  ages  that  waited  for  his 
coming. — And  how  am  I  .straitened  till  it 
be  accomplished.  Either  urged  on  or  dis- 
tressed, perplexed.  The  original  {ruri/ouui)  wUl 
bear  either  translation.  The  latter  seems  to  me 
to  be  preferable.  Everj'  glimpse  into  the  future, 
every  view  of  that  load  of  sin  and  sorrow  which 
was  laid  on  him  for  us  all,  produced  in  a  measure 
that  inexplicable  experience  of  anguish  which 
was  consummated  in  Gethsemane,  and  in  the  cry 
upon  the  cross,  "  My  God,  my  God,  why'  hast 
thou  forsaken  me  ? "  We  must  never  forget 
that  he  bore  our  sins  and  sufferings,  not  in  his 
body  only  or  chiefly,  but  in  his  heart. 

54-.56.  Comp.  Matt.  16  :  2,  3,  notes.  On  the 
cloud  in  the  west,  see  1  Kings  18  :  44 ;  on  the 
effect  of  the  south  wind,  see  Psalm  103  :  16. 

57.  Peculiar  to  Luke.  Alford  connects  it  with 
the  request  made  to  Christ  to  act  as  judge  (ver. 
13) ;  but  this  seems  to  me  far-fetched.  The  con- 
nection appears  to  me  to  be  as  follows :  If  you 
were  wise  you  would  see  the  signs  of  destructive 
storm  gathering  to  overwhelm  this  nation,  and 
would  avoid  the  impending  doom.  But  why, 
apart  from  these  considerations,  do  you  not  of 
yourselves  judge  and  do  what  is  right  ? 

58,  59.  SeeMatt.  5  :  25,  26,  notes.  But  the 
phraseology,  and  I  think  the  application,  is  dif- 
ferent in  the  two  passages.  Here  the  adversary 
is  the  Roman  government ;  it  brings  the  Jewish 
nation  really  to  the  bar  of  Ood,  who  is  the  mag- 


80 


LUKE. 


[Ch.  XIII. 


4  Or  those  eighteen,  upon  whom  the  tower  in  Siloam 
fell,  and  slew  them,  think  ye  that  they  were  sinners 
above  all  men  that  dwelt  in  Jerusalem  ? 

5  I  tell  you.  Nay  :  but  except  ye  repent,  ye  shall  all 
likewise  perish. 

6  He  spake  also  this  parable :  A  ''  certain  ntan  had  a 
fig  tree  planted  in  his  vineyard ;  and  he  came  and 
sought  fruit '  thereon,  and  found  none. 

7  Then  said  he  unto  the  dresser  of  his  vineyard.  Be- 


hold, these  three  years  1  come  seeking  fruit  on  this  fig 
tree,  and  find  none  :  cut  it  down  ;'  why  cumbereth  it 
the  ground  ? 

8  And  he  answering  said  unto  him,  Lord,  let  it 
alone"  this  year  also,  till  I  shall  dig  about  it,  and 
dung  it  ; 

9  And  if  it  bear  fruit,  well:  and  if  not,  then  after  that 
thou  ^  shalt  cut  it  down. 


istrate ;  wisdom  would  dictate  that  the  Jews 
should  seek  diligently  to  be  delivered  from  him, 
in  this  case  not,  as  in  Matthew,  by  agreeing  with 
the  adversary  (Matt,  s :  25),  but  by  securing  the  ap- 
proving judgment  of  the  Divine  magistrate,  by 
of  their  selves  judging  and  doing  what  is  right. 
If  this  interpretation  be  correct,  the  passage 
points  out  the  true  way  of  national  safety  in  all 
times  of  national  danger. 


Ch.  13  : 1-9.  TEACHIKG  ON  INCIDENTS  OF  THE  DAY. 
PARABLE  OF  THE  BARREN  FKi-TREE.  The  Geeat 
Teaches  takes  texts  from  life. — MistNTEKPRETiNG 
Providence.— The  doom  of  the  unrepentant. —The 

LONG-SUFFERING  OF  GOD. — FrUITFULNESS  THE  TEST 
OP  CHARACTER. 

The  time  and  occasion  of  this  teaching  are  un- 
known. The  language  of  ver.  1,  at  that  season, 
indicates  only  that  it  belongs  in  the  Perean  min- 
istry. 

1-3.  The  incident  of  the  slaughter  of  the  Gali- 
leans is  not  mentioned  in  secular  history.  But 
disturbances  in  Jerusalem,  precursors  of  the  final 
outbreak,  were  common.  The  slaughter  of  a  few 
Galileans  would  not  be  deemed  an  event  of  suf- 
ficient importance  to  justify  the  attention  of  the 
historian.  The  mingling  of  their  blood  with  their 
sacrifices  is  mentioned  partly  as  a  graphic  method 
of  telling  their  fate,  partly  as  an  expression  of 
added  horror,  partly,  perhaps,  as  an  indication  of 
their  peculiar  guilt.  It  was  the  Jewish  theory  of 
special  providence,  and  it  has  survived  Judaism, 
that  special  misfortunes  or  disasters  were  in- 
dications of  the  divine  displeasure.     This  both 

Christ  (Matt.  5  :  4, 10,  11  ;  John  9  :  3)  and  hiS  apOStleS  (Rev. 
3  :  19  ;   1  Cor.  11 :  32  ;   Heb.  12:6)  dcclareto  bC  falSC.     The 

language  of  the  narrators  here,  or  their  manner, 
implied  that  they  so  interpreted  this  tragedy. 
Christ  rebukes  this  mis-reading  of  Providence, 
while  he  makes  it  an  occasion  to  re-enforce  the 
doctrine  and  duty  of  repentance.  The  prophecy, 
Ye  shall  all  likewise  perish,  was  notably  fulfilled  in 
the  case  of  the  Jewish  nation,  who  perished  forty 
years  later  in  Jerusalem,  largely  in  the  temple 
itself,  by  the  sword  of  Titus.  Christ's  custom 
of  taking  the  events  of  the  day  for  his  text  is  an 
example  to  his  followers  in  the  ministry. 

4,  5.  Jesus  transfers  the  minds  of  his  hearers 
from  the  massacre  of  the  Galileans  to  the  fall  of 
the  tower  of  Siloam,  probably  because  Judeans, 


not  despised  Galileans,  perished  by  the  latter  ca- 
tastrophe. The  fact  that  the  good,  as  well  as 
the  wicked,  perish  by  disasters,  is  conclusive 
against  the  theory  which  interprets  the  special 
disaster  as  a  special  judgment.  The  lesson  of 
warning  is,  as  before,  a  prophecy  fulfilled  in  the 
experience  of  the  nation  ;  the  admonition  to  re- 
pentance is  the  same.  In  both  instances,  Christ 
elucidates  the  truth  that  temporal  death  is  a 
symbol  of  spiritual  death,  and  that  every  great 
disaster  is  a  warning,  not  of  special  judgment, 
but  of  impending  doom  on  all  who  do  not  escape 
it  by  repentance..  Nothing  is  known  of  this 
tower  of  Siloam  or  of  its  fall,  here  mentioned. 
For  description  of  Siloam  and  its  pool  and  aque- 
duct, see  John  9 :  7,  note. 

6-9.  This  parable  is  closely  connected  with 
what  precedes ;  its  object  is  to  teach  the  same 
lesson,  \iz.,  the  necessity  of  repentance,  and  the 
alternative,  utter  destruction. — A  certain  man 
had  a  fig-tree  planted  in  his  vineyard. 
Mis  fig-tree,  because  in  his  vineyard,  planted  by 
himself,  and  dependent  for  its  existence  on  food 
gathered  from  his  soO.  In  all  this,  it  is  an  appro- 
priate and  significant  type  of  man,  who,  by 
every  consideration,  belongs  to  God.  The  plant- 
ing of  trees  in  the  vineyard,  which  is  not  common 
in  Europe,  is  so  in  Palestine. — Unto  the  dress- 
er of  his  vineyard.  The  gardener.  There  has 
been  some  unprofitable  discussion  whether  the 
owner  represents  Christ  and  the  dresser  the  Holy 
Spirit,  or  the  owner  the  Father  and  the  dresser 
Christ.  Unprofitable  I  call  it,  because  all  such 
attempts  to  press  a  literal  interpretation  of  each 
feature  of  the  parable  is  usually  unprofitable, 
and  generally  distracts  from  the  central  lesson. 
The  N.  T.  nowhere  recognizes  any  such  clearly 
drawn  lines  of  distinction  between  the  Father, 
the  Son,  and  the  Holy  Ghost,  as  were  evolved  in 
the  later  scholastic  theology.  Under  the  guise 
of  a  discussion  between  the  owner  and  the  dress- 
er, is  dramatically  and  forcefully  represented  the 
problem  presented  to  divine  love  by  human  ob- 
duracy.— These  three  years  I  come  seeking 
fruit.  It  is  unquestionably  a  significant  fact, 
that  three  years  was  probably  the  duration 
of  Christ's  ministry  among  the  Jews.  During 
this  three  years,  he  came  seeking  fruit  and  find- 
ing none  ;  his  second  coming  will  be  to  destroy 
the  unfruitful  and  to  gather  the  fruitful  into  his 


ch.  xni.] 


LUKE. 


81 


10  And  he  was  teaching  in  one  of  the  synagogues  on 
the  sabbath. 

11  And,  behold,  there  was  a  woman  which  had  a 
spirit  of  infirmity ""  eighteen  years,  and  was  bowed  to- 
gether, and  could  in  no  wise  lilt  up  herself. 


12  And  when  Jesus  saw  her,  he  called  her  to  him., 
and  said  unto  her.  Woman,  thou  "^  art  loosed  from  thine 
infirmity. 

13  And  he  1  laid  his  hands  on  her :  and  immediately 
she  was  made  straight,  and  glorified  God. 


w  Ps.  6  :  2 . . . .  X  Joel  3  :  10 y  Mark  16  :  18  ;  Acts  9  :  IT. 


garner.  —  Why  cumbereth  it  the 
ground  ?  "  Why,  besides  bearing  no 
fruit,  is  it  impoverishing  the  soil.'''' — {Al- 
ford.)  No  man  is  merely  useless.  Like 
the  unfruitful  tree,  he  is  a  despoiler  if 
he  be  not  a  fruit-bearer. — Till  I  shall 
dig  about  it,  and  dung  it.  That  is, 
"hollow  out  the  earth  from  about  the 
stem,  filling  up  the  space  with  manure, 
as  one  may  now  see  done  to  the  orange 
trees  in  the  south  of  Italy." — {Trench.) 
A  symbol  of  the  special  means  of  grace, 
provided  always  for  the  same  purpose, 
to  make  fruitful  that  which  is  unfruit- 
ful (2  Pet.  3 : 9).  The  object  of  all  this 
gracious  work  is  "good  works,  which 
God  hath  before  ordained  that  we 
should  walk  in  them  "  (Ephes.  2 :  10). — 
After  that,  thou  shalt  cut  it  down. 
The  period  of  grace  is  also  one  of  pro- 
bation ;  if  the  di\ine  grace  proves  in- 
efficacious, the  unfruitful  shall  be  de- 
stroyed. It  seems  to  me  impossible  to 
reconcile  Christ's  language  in  the  pre- 
ceding instruction  and  in  this  parable, 
with  the  idea  of  a  universal  restora- 
tion. 

The  attempt  to  answer  specifically  the 
question,  what  is  the  fig-tree,  what 
the  vineyard,  who  the  owner,  who  the 
dresser  of  the  vineyard,  etc.,  is  worse  than  in 
vain.  The  beauty  of  the  allegory  is  destroyed 
by  this  attempt  to  press  to  a  literal  inter- 
pretation all  its  details.  But  the  following 
hints  are  clear:  (1.)  The  imagery  is  borrowed 
from  the  parable,  familiar  to  Christ's  auditors, 
in  Isaiah  5  : 1-7,  and  from  other  uses  in  the  O.  T. 
of  the  same  figure,  likening  God's  people  to  a 
tree  in  a  vineyard.  (2.)  The  fig-tree  in  a  vine- 
yard pointii  rather  to  an  individual  in  a  favored 
commimity,  enjoying  the  means  of  grace  and 
spiritual  culture,  than  to  a  nation  (the  Jewish)  in 
the  world.  (3.)  It  is  therefore  primarily  an  ad- 
monition to  the  individual  Jew,  who  was  planted 
in  the  midst  of  God's  special  people,  prided  him- 
self on  that  fact,  and  yet  brought  forth  no  fruit ; 
but,  secondarily,  and  with  equal  force,  it  applies 
to  the  individual  of  our  own  day,  in  the  midst 
of  a  Christian  community,  enjoying  Christian 
advantages,  but  bringing  forth  in  life  and  char- 
acter no  Christian  fniit  to  God's  glory  or  man's 
benefit.    (4.)  It  emphasizes  the  truth,  so  often 


inculcated  by  Christ,  that  the  test,  and  the  only 
test  of  character,  is  fruit-bearing;  and  though 
Christ  does  not  here  indicate  what  are  Christian 
fruits,  they  are  abundantly  and  clearly  indicated 
elsewhere.  See  especially  Gal.  5  :  22,  23.  (5.)  It 
illustrates  the  patience  and  long-sufEering  of 
God  toward  us — his  waiting  to  be  gracious,  and 
it  emphasizes  this  truth  by  its  solemn  close  :  If 
not,  then  after  that,  thou  shalt  cut  it  down.  For 
the  divine  grace  is  not  ignorance,  indifference,  or 
unconcern,  as  is  shown  by  the  certainty  of  divine 
judgment  on  the  finally  unfruitful. 

Ch.  13  :  10-17.    CUBE  OF  THE  INFIRM  WOMAN.    The 

USE  ANB  ABUSE  OP  THE  SABBATH. 

The  account  of  this  miracle  is  peculiar  to 
Luke.  The  object  of  the  healing  appears  to  me 
to  have  been  to  afford  an  occasion  for  a  rebuke 
of  the  Pharisaie  abuse  of  the  sabbath ;  in  that 
respect  the  spiritual  teaching  is  analogous  to 
that  of  Matt.  12  :  10-13  ;  Mark  3  : 1-5.  The  time 
and  place  of  the  incident  are  unknown. 


82 


LUKE. 


[Ch.  XIIL 


14  And  the  ruler  of  the  synagogue  answered  with  in- 
dignation, because  that  Jesus  had  healed  ^  on  the  sab- 
bath day,  and  said  unto  the  people,  There*  are  six 
days  in  which  men  ought  to  work:  in  them  therefore 
come  and  be  healed,  and  not  on  the  sabbath  day. 

15  The  Lord  then  answered  him,  and  said,  Thou 
hypocrite ! "  doth  not  each  one  of  you  on  the  sabbath 
loose  ■=  his  ox  or  his  ass  from  the  stall,  and  lead  him 
away  to  watering  ? 

16  And  ought  not  this  woman,  being  a  daughter''  of 
Abraham,  whom  Satan  hath  bound,  lo,  these  eighteen 
years,  be  loosed  from  this  bond  on  the  sabbath  day  ? 

17  And  when  he  had  said  these  things,  all  his  adver- 
saries were  ashamed  ;  ^  and  all  the  people  rejoiced  for 
all  the  glorious '  things  that  were  done  by  him. 


18  Then  said  he,  Unto  »  what  is  the  kingdom  of  God 
like  ?  and  whereunto  shall  I  resemble  it  ? 

19  It  is  like  a  grain  of  mustard  seed,  which  a  man 
took  and  cast  into  his  garden  ;  and  it  grew,  and  waxed 
a  great  tree ;  and  the  fowls  of  the  air  lodged  in  the 
branches  of  it. 

20  And  again  he  said,  Whereunto  shall  I  liken  the 
kingdom  of  God  ? 

21  It  is  like  leaven,  which  a  woman  took  and  hid  in 
three  measures  of  meal,  till  the  whole  was  leavened. 

22  And  he  went  through  the  cities  and  villages, 
teaching,  and  journeying  toward  Jerusalem. 

23  Then  said  one  unto  him.  Lord,  are  there  few  that 
be  saved  ?     And  he  said  unto  them, 

24  Strive  ^  to  enter  in  at  the  strait  gate :  for  many,' 


I  chap! 


14:  3;  Matt.  12:  10;   Mark  3:2;  John  5  :16....a  Exod.  20:9....b  ch.  12  :  1;    Prov.  11  :  9;  Matt.  7:6;  23:  13,  28....C  ch. 

h.  19  :  9 e  Isa.  45  :  24  ;    1  Pet.  a  :  16...  f  Exod.  15  :  11  ;  P».  Ill  :  3  ;  Isa.  4  :  2 g  Matt.  13  :  31  ;   Mark  4  :  30,  etc h  Matt. 

7  :  13 i  John  7  :  34 ;  8  :  21  ;   Rom.  9  :  31. 


10,  11.  He  Avas  teaching  in  one  of  the 
synagogues  on  the  sabbath.  One  of  the 
many  Indications  that  Christ  was  accustomed  to 
employ  the  sabbath,  the  Jewish  sabbath  not  our 
Sunday,  for  purposes  of  religious  worship  and  in- 
struction. For  account  of  the  synagogues,  see 
Matt.  4  :  23,  note. — A  woman  which  had  a 
spirit  of  infirmity.  Apparently  the  case  was 
one  of  paralysis. 

12,  13.  He  called  to  her,  and  said  to 
her.  This  miracle  is  peculiar,  in  that  there  is 
no  evidence  of  any  act  of  faith  on  the  part  of  the 
woman.  It  can  hardly  be  inferred,  from  yer.  14, 
that  she  came  for  the  purpose  of  being  healed. 

14-lG.  The  ruler  of  the  synagogue.  The 
president  of  the  college  of  elders,  who  answered 
in  some  respects  to  the  pastor  of  a  modem 
church,  but  was  more  an  executive  officer  and 
less  a  teacher. — Answered  with  indigna- 
tion. We  need  not  suppose,  because  Christ 
called  him  a  hypocrite,  that  this  indignation  was 
feigned.  The  Rabbinical  laws  forbade  works  of 
healing,  though  the  Mosaic  law  did  not.  See 
Matt.  13  :  10,  note  ;  and  his  indignation  was  that 
of  an  ecclesiastic,  whose  church  regulations  had 
been  openly  set  at  defiance. — There  are  six 
days,  etc.  His  argument  is  this :  This  healing 
is  not  a  work  of  necessity,  since  the  woman 
might  have  been  healed  on  the  week  day.  If,  as 
some  have  contended,  only  necessary  works  of 
mercy  can  be  done  on  the  sabbath-day,  there 
would  be  no  answer  to  his  argument.  He  ad- 
dresses it  to  the  people,  because  too  much  awed 
by  the  miracle  to  address  Jesus  directly. — Hyp- 
ocrite. Literally,  stage-player.  See  Matt.  6  :  3, 
note.  "The  Lord  saw  the  real  thoughts  of  his 
heart ;  that  they  were  false,  and  inconsistent 
with  his  pretended  zeal.  A  man  hardly  could 
give  forth  a  doctrine  so  at  variance  with  com- 
mon-sense and  common  practice,  without  some 
by-end,  with  which  he  covered  his  violation  of 
truth.  That  by-end  here  was  enmity  to  and 
jealousy  of  Jesus." — {Alford.) — Loose  his  ox 
or  his  ass.  That  motives  of  self-interest  should 
be  more  powerful  than  motives  of  humanity, 


arouses  the  indignation  of  our  Lord.  He  implies 
the  manifold  contrast  between  the  dumb  beast 
and  the  daughter  of  Abraham  ;  the  one  bound  to 
the  stall,  the  other  bound  by  disease  ;  the  one  for 
safe-keeping,  the  other  by  Satan ;  the  one  for  a 
few  hours,  the  other  for  eighteen  years. — Whom 
Satan  hath  bound.  It  was  a  popular  belief 
that  disease  was  inflicted  by  evil  spirits.  Christ 
employs  the  language  of  the  people  in  character- 
izing this  woman's  affliction.  I  see  no  reason  for 
thinking  that  it  was  a  case  of  demoniacal  posses- 
sion, though  this  view  is  entertained  by  some 
commentators.  Beneath  his  words,  however, 
there  is  a  deeper  meaning;  disease,  as  well  as 
death,  is  a  part  of  the  wages  of  sin — one  of  the 
consequences  of  the  bondage  of  Satan  ;  to  release 
from  it,  is  always  legitimate  sabbath  work. 

17.  All  his  adversaries  were  ashamed. 
Rather,  hrought  to  shame,  i.  e. ,  shamed  before  the 
people. — All  the  people  rejoiced.  In  this 
controversy  between  Christ  and  the  ecclesias- 
tics, as  in  the  later  one  between  Luther  and  the 
church  of  Rome,  the  people  were  on  the  side  of 
the  reformer. 

18-21.  Parables  of  Mustard  Seed  and 
Leaven. — See  Matt.  13  :  31-33,  notes.  Whether 
the  parables  were  repeated  by  Christ  in  this  con- 
nection, as  Alford  supposes,  or  whether  they  are 
reported  by  Luke  without  reference  to  their  con- 
nection, is  not  certain ;  neither  is  it  important. 

Ch.  13  :  22-35.  VARIOUS  INSTRUCTIONS  OF  OUR  LORD. 
Conditions  of  salvation. — Degrees  in  salvation. — 
An  illustration  op  the  Christian  use  of  sATraB. 

22-25.  And  he  was  going  through  the 
cities  and  villages.  The  location  and  limits 
of  this  journey  are  not  definitely  fixed,  but  it  is 
generally  believed  to  have  been  through  Perea, 
and  to  have  been  concluded  when,  in  answer  to 
the  summons  from  Bethany,  Christ  reached  the 
house  of  Lazarus  (.John  n  :  3-7). — Are  there  few 
that  be  saved  ?  The  Jewish  doctrine  of  Last 
Days,  included  a  belief  in  the  destruction  of  all 
who  were  not  admitted  to  the  Messianic  king- 
dom.   To  a  devout  Jew  then,  as  to  many  Chris- 


Ch.  XIII.] 


LUKE. 


83 


I  say  unto  you,  will  seek  to  enter  in,  and  shall  not  be 
able. 

25  When  onceJ  the  master  of  the  house  is  risen  up, 
and  hath  shut''  to  the  door,  and  ye  begin  to  stand  with- 
out, and  to  knock  at  the  door,  saying.  Lord,'  Lord, 
open  unto  us  ;  and  he  shall  answer  and  say  unto  you, 
I  know  you  not  whence  ye  are : 

26  Then  shall  ye  begin  to  say.  We  have  eaten  and 
drunk  in  thy  presence,  and  thou  hast  taught  in  our 
streets. 

27  But  he™  shall  say,  I  tell  you,  I  know  you  not 
whence  ye  are  ;  depart  from  me  aX\ye  workers"  of  in- 
iquity. 

28  There  °  shall  be  weeping  and  gnashing  of  teeth, 


when  ye  shall  see  Abraham,  and  Isaac,  and  Jacob,  and 
all  the  prophets,  in  the  kingdom  of  God,  and  you 
yourselves  thrust  out. 

29  And  they  P  shall  come  from  the  east,andyV<7»j  the 
west,  and  from  the  north,  and  from  tne  south,  and 
shall  sit  down  in  the  kingdom  of  God. 

30  And,  behold,  there  1  are  last  which  shall  be  first, 
and  there  are  first  which  shall  be  last. 

31  The  same  day  there  came  certain  of  the  Phari- 
sees, saying  unto  him.  Get  thee  out,  and  depart  hence : 
for  Herod  will  kill  thee. 

32  And  he  said  unto  them,  Go  ye,  and  tell  that  fox,' 
Behold,  I  cast  out  devils,  and  I  do  cures  to-day  and  to- 
morrow, and  the  third  day  I  shall  be  perfected.' 


i  Ps.  32  :  6 ;  Isa.  65  :  6. . .  .k  Matt.  26  :  10. . .  .1  ch.  6  :  46. . .  .m  Matt.  7  :  22,  S 
24:  61.  ...p  Rev.  7  :  9,  10 q  Matt.  19  :  30.. 


I J  26;  12,  41.... n  Ps.  6:8;   101  :8....o  Matt.  8:12;  13:42; 
.r  Zeph.  3:3 s  Heb.  2  :  10. 


tians  now,  it  seemed  as  though  there  were  very 
few  who  had  complied  with  the  conditions  of  sal- 
vation. The  question  was  analogous  to  one  often 
asked  in  our  day,  respecting  the  salvation  of  the 
heathen.  Christ  never  answers  questions  in  the- 
oretical theology.  To  the  questioner  he  replies, 
in  effect,  Never  mind  ;  do  you  strive  to  enter  in 
to  the  heavenly  kingdom.  Similar  in  spirit  is  his 
answer  to  the  question  of  the  lawyer  in  ch. 
10  :  29,  to  that  of  Peter  in  ch.  12  :  41,  and  to  that 
of  Judas  (not  Iscariot),  in  John  14  :  22.  — 
Strive  to  enter  in.  The  word  rendered  strive 
(uyK>\lz,aiuai^  agonizomai)  is  the  one  from  which 
comes  our  word  agonize,  and  is  employed  in 
describing  the  combats  in  the  public  games  (1  cor. 
9  :  25).  The  striving  to  enter  in  must  be  in  accord 
with  the  mighty  working  of  God  in  us  (coi.  1 :  29) ; 
it  must  be  fervent  and  with  prayer  (coi.  4 :  12) ;  it 
is  characterized  by  Paul  as  the  good  fight  or 
strife,  in  contrast  with  the  strife  after  secular  re- 
wards (1  Tim.  6  :  12  ;   2  Tim.  4:7);   tO  OppOSC  US  in  this 

strife  are  the  world,  the  flesh,   and  the  devU 

(2  Cor.  4:4;   Gal.  5:17;  Eph.    6  :  I2)  ;   tO    COUqUer    in    it 

we  must  put  on  the  whole  armor  of  God  (Eph. 
6 :  13).  The  lesson  which  Christ  inculcates,  is 
that  though  always  a  nimple,  it  is  not  always  an 
easy  thing,  to  enter  into  Christ's  kingdom. — 
The  strait  gate.  That  is,  narrow  gate.  The 
spirit  of  real  hearty  allegiance  to  Jesus  Christ, 
by  which  we  enter  in  to  him.  Matt.  7  :  13,  14, 
note.— Many  will  seek  to  enter  in,  and 
shall  not  be  able  when  once  the  Master  of 
the  house  is  risen  up,  etc.  If  this  passage  be 
read,  not  with  a  period  at  the  close  of  ver.  24, 
but  with  a  comma,  much  of  the  difficulty  which 
has  been  felt  in  the  interpretation  of  the  passage 
vanishes.  There  is  a  triple  contrast,  (1)  between 
striving  and  mere  seeking,  many  who  desire  never 
becoming  Christians,  because  they  are  not  wUling 
to  take  up  their  cross  to  follow  Christ  (ch.  u  :  33) ; 
(2)  between  entering  in  at  the  strait  gate  and 
attempting  to  climb  up  some  other  way  ;  (3)  be- 
tween striving  to  enter  now  and  waiting  until  the 
Master  of  the  house  has  risen  up  and  shut  to  the 
door.  This  door  is  shut  either  when  there  is  no 
more  space  for  repentance  (Matt.  12 :  32 ;  Heb.  6 :  4-6), 


or  when  death  calls  the  soul  to  judgment.  Thus 
Christ  teaches  in  this  passage  the  threefold  con- 
ditions of  salvation :  an  earnest  spirit,  the  way  of 
self-sacrifice,  the  present  time. — Ye  begin  to 
stand  without  and  to  knock  at  the  door. 
The  figure  is  drawn  from  the  customs  of  the 
wedding  feast,  and  is  elaborated  in  Matt. 
25  :  1-13  ;  see  notes  there. — I  know  you  not. 
Whence  are  ye  ?  This  punctuation  appears  to 
me  preferable  to  the  one  ordinarily  adopted. 
Ver.  26  is  an  answer  to  this  question. 

26,  27.  We  have  eaten  and  drunk  in 
thy  presence,  and  thou  hast  taught  in  our 
streets.  Compare  Matt.  7  :  23.  There,  reli- 
gious work  for  the  Lord,  here  the  enjoyment  of 
Christian  privileges  and  the  receipt  of  Christian 
instruction  on  earth,  are  made  the  ground  of  a 
claim  for  admission  to  Christ's  eternal  kingdom. 
Both  are  disallowed:  neither  enjoying  religion, 
receiving  religious  instruction,  or  engaging  in 
so  called  religious  work,  is  an  entering  into  the 
strait  gate.  All  these  may  coexist  with  practical 
injustice  in  the  daily  life.  See  further,  notes  on 
Matt.  7  :  21-23,  and  comp.  Eph.  5  :  6. 

28,  29.  See  Matt.  8  :  11,  12,  notes.  The  con- 
nection here  is,  There  are  many  that  shall  be 
saved  ;  beware  lest  you  are  cast  out. 

30.  See  Matt.  20  :  16,  note.  The  meaning  here 
is  primarily.  Many  now  last,  i.  e..  Gentiles,  shall 
be  first  then,  and  many  now  first,  i.  e.,  Jews,  shall 
be  last  then;  but,  secondarily,  as  in  Matthew,  Of 
those  entering  in  to  the  kingdom,  many  who  hold 
the  highest  place  now,  wUl  begin  with  shame  to 
take  a  lower  seat,  and  many  occupying  the  lower 
places  will  be  bidden  to  go  up  higher  (ch.  u  -.  9, 10). 
As  in  the  kingdom  of  darkness  (ch.  12 :  47,48)  so  in 
the  kingdom  of  light,  there  are  degrees  and 
ranks  ;  in  reward  as  in  punishment. 

31-33.  There  came  certain  of  the  Phari- 
sees. Their  object  was  to  induce  Christ  to  de- 
part from  their  territory ;  probably  the  Perean 
district,  of  which,  as  well  as  of  Galilee,  Herod 
was  ruler.  It  is  very  possible  that  they  were 
moved  to  this  message  by  intimations  directly 
received  from  Herod  ;  a  little  later  we  know  that 
the  Pharisees  and  theHerodians  combined  under 


84 


LUKE. 


[Ch.  XIV. 


33  Nevertheless,  I  must  walk  to-day,  and  to-mor- 
row, and  the  day  following  :  for  it  cannot  be  that  a 
prophet  perish  out  of  Jerusalem, 

34  O  Jerusalem,'  Jerusalem,  which  killest  the  pro- 
phets, and  stonest  them  that  are  sent  unto  thee  ;  now 
often  would  I  have  gathered  thy  children  together,  as 
a  hen  doth  gather  her  brood  under  her  wings,  and  ye 
would  not ! 

35  Behold,  your"  house  is  left  unto  you  desolate: 


and  verily  I  say  unto  you,  Ye  shall  not  see  me,  until 
the  time  come  when  ye  shall  say.  Blessed'  is  he  that 
cometh  in  the  name  of  the  Lord. 

CHAPTER  XIV. 

AND  it  came  to  pass,  as  he  went  into  the  house  of 
one  of  the  chief  Pharisees,  to  eat  bread  on  the 
sabbath  day,  that  they  watched  "  him. 


t  Matt.  23:  37.. 


:  31,  32 ;  Ps.  69  :  25  ;  Isa.  1:7;  6  :  5,  6  ;  Dan.  9  :  27  ;  Micali  3:12 v  ch.  19  :  38  ;  John  12  :  13 w  Pa. 

37  :  32 ;  laa.  29  :  20,  21 ;  Jer.  20  :  10,  11. 


the  influence  of  a  common  enmity  to  Christ  (Matt. 
22 :  15, 16).  The  Herod  here  mentioned  is  the  one 
who  had  imprisoned  and  killed  John  the  Baptist 
(Matt.  14 : 1-12,  note),  whosc  assasslnation  took  place 
in  Macherus,  a  fortress  in  Perea.  Neither  Herod 
nor  the  Pharisees  were  willing  to  take  measures 
to  assassinate  Jesus,  for  his  popularity  was 
too  great  (chaps.  12:  i;  i3:i7;  15  :i).  They  there- 
fore resorted  to  this  subterfuge  to  get  rid  of 
him. — Tell  that  fox.  An  appropriate  charac- 
terization of  Herod,  whose  history  is  one  of  in- 
trigue and  cunning.  It  is  almost  the  only  case  in 
■which  Christ  applies  an  opprobious  epithet  to 
an  individual.  The  fact  is  no  less  significant  than 
this  one  remarkable  exception  to  the  general 
principle  of  his  life.  In  this  case,  by  a  single 
word,  he  indicated  to  the  people,  the  Pharisees 
and  Herod,  that  he  understood  the  design  ;  and 
the  word  was  one  sure  to  be  remembered  and 
repeated.  By  his  undisguised  contempt  he  de- 
feated the  attempt  to  overawe  the  people  by  this 
unholy  combination  between  an  apostate  church 
and  a  wicked  king. — I  do  cures  to-day  and 
to-morrow,  and  the  third  day  I  shall  be 
perfected .  The  language  is  enigmatical ;  there 
is  difficulty  in  its  interpretation.  I  believe,  how- 
ever, (1)  that  the  word  days  is  to  be  taken  in  its 
literal  signification.  The  attempt  to  interpret  the 
first  day  as  equivalent  to  Christ's  present  work- 
ing, to-morrow  as  the  time  intermediate  the 
present  and  his  passion,  and  the  third  day  as  the 
passion  week,  seems  to  me  forced  and  unnatu- 
ral ;  (2)  /  shall  he  ptn-fected,  clearly  refers  to  the 
finishing  of  Christ's  career  by  his  passion  and 
death.  The  same  Greek  word  is  used  in  this 
sense  in  John  4  :  34 ;  5  :  36  ;  17  :  4  ;  comp.  Acts 
20  :  24.  I  believe  then  that  we  are  to  understand 
Christ's  reply  to  the  Pharisees  to  be,  that  he  will 
remain  but  two  days  longer  in  that  district,  and 
that  then  will  begin  that  passion  at  Jerusalem, 
which  was  the  perfecting  of  his  ministry.  May 
these  two  days  be  those  referred  to  in  John 
11  :  6  ?  It  is  true  Christ  tarried,  after  the  resur- 
rection of  Lazarus,  in  Ephraim  (John  11 :  54) ;  but 
this  was  only  with  his  disciples.  His  public  min- 
istry, except  as  it  was  perfected  in  the  Passion 
week,  came  to  an  end  when  he  left  Perea  to  go 
to  Bethany.— It  cannot  be  that  a  prophet 
perish  out  of  Jerusalem.  Not  literally  true  ; 
John  the  Baptist  was  himself  an  exception. 


34,  35.  See  Matt.  23  :  27-39,  notes.  The  dis- 
course in  which  it  there  appears,  is  not  reported 
by  Luke,  who  gives  barely  a  brief  suggestion  of 
it.  It  seems  to  me  more  probable  that  Luke  has 
here  inserted  this  apostrophe  to  Jerusalem  out 
of  its  place,  than  that  Christ  repeated  it  on  this 
occasion  ;  because,  (1)  an  appeal  to  Jerusalem,  in 
Perea,  seems  not  probable,  though  it  might  have 
been  suggested  by  the  close  of  the  previous  sen- 
tence ;  (2)  it  is  not  true  that  Jerusalem  did  not 
see  Christ  until  his  second  coming,  and  to  sup- 
pose that  the  close  of  ver.  35  refers  to  the  greet- 
ings given  him  on  his  triumphal  entry  into  Jeru- 
salem (Matt  21  : 9)  deprives  it  of  its  significance, 
and  gives  to  the  same  words  here  and  in  Matt. 
23  :  39,  a  radically  different  meaning. 


Ch.  14  :  1-14.  VARIOUS  INSTRUCTIONS  AT  THE  HOUSE 
OF  A  PHARISEE.  Lawpdx  to  bo  good  on  the  sab- 
bath DAT. — The  Christian  eoad  to  pkepekment. — 
The  law  op  Christian  hospitality. 

The  time  and  place  of  the  incident  and  teach- 
ings here  recorded  are  unknown.  They  are  all 
peculiar  to  Luke.  The  parable  of  the  Great  Sup- 
per (vers.  IS,  24)  foUows  immediately  after,  and  is 
directly  connected  with  the  semi-social  instruc- 
tions contained  in  the  first  part  of  the  chapter. 

1.  To  eat  bread  on  the  sabbath  day. 
The  Pharisaic  sabbath  was  a  festival.  "  The  day 
was  one  of  festal  rejoicing.  Social  entertain- 
ments were  part  of  its  religious  observance. 
Every  week  the  pious  Jew  repeated  that  Thanks- 
giving day  which  New  England  enjoys  but  once 
a  year.  Walking,  social  visiting,  even  games 
and  dancing,  were  a  part  of  the  Pharisaic  observ- 
ance of  the  sabbath  day.  *  *  *  '  Meet  the  sab- 
bath with  a  lively  hunger ;  let  thy  table  be  cov- 
ered with  fish,  flesh,  and  generous  wine.'  'Let 
the  seats  be  soft,  and  adorned  with  beautiful 
cushions,  and  let  elegance  smile  in  the  furniture 
of  the  table.'  'Assume  all  thy  sprightliness.' 
'  Utter  nothing  but  what  is  provocative  of  mirth 
and  good  humor. '  '  Walk  leisurely,  for  the  law 
requires  it,  as  it  does  also  longer  sleep  in  the 
morning.'  'Be  resolute  and  merry,  though 
ruined  in  debt.'  Such  are  some  of  the  Rabbini- 
cal precepts  concerning  the  sabbath.  Whatever 
else  may  be  said  of  them,  they  certainly  do  not 
sustain  the  popular  conception  of  the  Jewish 
sabbath  as  a  day  of  rigorous  asceticism.    On  the 


Ch.  XIV.] 


LUKE. 


85 


2  And,  behold,  there  was  a  certain  man  before  him, 
which  had  the  dropsy. 

3  And  Jesus,  answering,  spake  unto  the  lawyers  and 
Pharisees,  saying,  Is  ^  it  lawful  to  heal  on  the  sabbath 
day? 

4  And  they  held  their  peace.  And  he  took  him,  and 
healed  him,  anS  let  him  go  ; 

5  And  answered  them,  saying,^  Which  of  you  shall 
have  an  ass  or  an  ox  fallen  into  a  pit,  and  will  not 
straightway  pull  him  out  on  the  sabbath  day  ? 

6  And  they  could  not  answer  him  agam  to  these 
things. 

7  And  he  put  forth  a  parable  to  those  which  were 
bidden,  when  he  marked  now  they  chose  out  the  chief 
rooms  ;  saying  unto  them, 


8  When  thou'  art  bidden  of  any  man  to  a  wedding, 
sit  not  down  in  the  highest  room  ;  lest  a  more  honour- 
able man  than  thou  be  bidden  of  him  ; 

9  And  he  that  bade  thee  and  him  come  and  say  to 
thee.  Give  this  man  place  ;  and  thou  begin  with  shame 
to  take  the  lowest  room. 

10  But  when  thou  art  bidden,  go  and  sit  down  in  the 
lowest  room  ;  that  when  he  that  bade  thee  cometh,  he 
may  say  unto  thee.  Friend,  go  up  higher :  then  shalt 
thou  have  worship  in  the  presence  of  them  that  sit  at 
meat  with  thee. 

11  For  whosoever  ^  exalteth  himself  shall  be  abased  ; 
and  he  that  humbleth  himself  shall  be  exalted. 

12  Then  said  he  also  to  him  that  bade  him.  When 
thou  makest  a  dirmer  or  a  supper,  call  not  thy  friends, 


X  ch.  13  :  14 y  ch.  13  :  15 z  Prov.  25  :  6,  7. 


.a  ch.  18  :  14 ;   1  Sam.  15  :  17 ;  Job  22  :  29 ;  Ps.  18  ;  27  j  Prov.  15 :  33 ; 
23  :  12 ;  James  4  :  6  ;   1  Pet.  5  :  5. 


I  :  23  ;  Matt. 


contrary,  if  we  may  believe  the  not  altogether 
impartial  testimony  of  the  early  Christians,  it 
was  too  often  wasted  in  idleness,  and  degraded 
by  sensuality  and  drunkenness." — {Abbot fs  Jesus 
of  Nazareth.)  It  is  noteworthy  that  Christ,  who 
rebukes  the  legalism  and  asceticism  with  which 
the  Pharisees  hedged  about  the  sabbath,  and  the 
spirit  of  inhumanity  which  they  concealed  under 
a  pretence  of  sabbath  observance,  utters  no 
word  of  condemnation  of  the  social  freedom 
which  characterized  the  day.  Observe,  too,  that 
while  he  accepts  all  invitations,  he  makes  every 
social  gathering  an  occasion  of  direct  religious 
instruction.  —  They  were  watching  him. 
What  sort  of  hospitality  was  this  which  invited 
him  to  a  feast  of  suspicion  ? 

2,  3.  There  Avas  a  certain  man  before 
him.  In  the  free  social  life  of  the  East, 
strangers  often  entered  into  the  court-yard  of 
the  house  where  such  an  entertainment  was  given. 
See  chap.  7  :  37,  note.  This  dropsical  man  may 
have  been  a  guest ;  more  probably  he  was  a 
stranger.  It  is  reasonable  to  surmise  that  he 
came  to  seek  heaUng. — Is  it  lawful  ?  The 
Pharisees  were  watching  Christ ;  Christ  tries  the 
Pharisees.  According  to  Rabbinical  law  it  was 
unlawful.  On  several  occasions  Christ  con- 
demned and  repudiated  this  traditional  addition 
to  the  Sabbath  laws  of  the  O.  T.  (chaps.  13 :  11-17, 

notes  ;   Matt.  12  :  9-14,  notes). 

4-6.  Some  manuscripts,  and  these  the  better 
ones,  for  ass  read  son  (for  uvog,  vidg).  The  verse 
will  then  read.  Which  of  you  shall  have  a  son,  or 
even  an  ox,  fallen  into  a  pit  ?  The  argument  here 
is  precisely  the  same  as  in  Matt.  13  :  11. 

7-10,  The  language.  He  put  forth  a  parable, 
implies  that  we  are  to  look  in  this  teaching  for  a 
spiritual  meaning  beneath  the  social  instruction 
which  lies  on  the  surface.  See  below.  The  word 
room  is  used  in  the  original  sense  of  the  word,  as 
equivalent  to  space  or  place.  In  the  East,  in  the 
time  of  Christ,  tables  were  ordinarily  arranged 
around  an  open  square,  in  the  manner  indicated 
in  the  annexed  diagram  ;  see  also  Matt.  26  :  20, 
note,  for  illustration.    The  middle  place  on  each 


couch  of  the  triclinium  was  considered  the  place 
of  honor,  here  designated  as  the  chief  room, 
{TTQcotoxXtata).  In  our  democratic  society  we  can- 
not well  appreciate  the  bitterness  of  the  conten- 
tion which  often  took  place  among  guests  for 
these  places  of  honor.  It  was  probably  such  a 
strife  that  Luke  refers  to  in  ch.  22  :  24.  A  strife 
for  ecclesiastical  pre-eminence,  not  in  real  power, 
but  only  in  title  and  dignity,  between  the  Arch- 
bishops of  Canterbury  and  York,  agitated  all 
England  for  a  long  time,  and  was  finally  settled 
by  making  the  one  Primate  of  England  and  the 
other  Primate  of  all  England.  In  the  interpreta- 
tion of  this  parable 
observe,  (1)  Christ 
does  not  condemn 
social  ranks  and 
grades ;  he  does  not 
demand  even  the 
abolition  of  first 
and  second  places 
at  the  table.  (2.) 
He  addresses  him- 
self to  the  motive 
of  approbativeness. 
O.   T.    and  m  the  N 


1 

o 

III 

II 

II 

III 

1 

1 

II 

III 

TKICLINIUM. 


The  Bible,  both  in  the 
T.,  repeatedly  does  so. 
It  is  not  an  evil  motive  ;  it  is  evil  only  when  made 
the  master  motive.  It  is  not  unchristian  to  seek 
honor  among  men  ;  but  it  is  Christian  to  obtain  it 
by  deserving  and  receiving,  not  by  demanding  it. 
(3.)  The  superficial  lesson  of  the  parable  is  not  to 
be  forgotten  ;  in  our  earthly  relations  in  so- 
cial, business,  and  political  life,  as  weU  as  in 
Christian  work,  we  are  to  be  content,  as  was  our 
Master,  with  the  lowest  place,  and  obtain  exalta- 
tion, as  did  he,  through  humiliation  (Eph.  2 : 5, 9). 
(4.)  The  spiritual  lesson  is  not  inconsistent  with 
the  social ;  but  simply  carries  it  out  in  a  larger 
and  higher  sphere.  He  that  is  willing  to  take  the 
lowest  place  in  work  for  God,  is  the  one  whom 
God  most  delights  to  honor.  Of  this  truth,  Paul 
affords  a  notable  example  (1  Cor.  4:  12,  13 ,-  phu. 

1  :  12,  13). 

11.   Whosoever   exalteth    himself,    etc. 
This  is  the  enunciation  of  a  general  law  of  abso- 


86 


LUKE. 


[Ch.  XIV. 


nor  thy  brethren,  neither  thy  kinsmen,  nor  thy  rich  *■ 
neighbours  ;  lest  they  also  bid  thee  again,  and  a  recom- 
pence  be  made  thee. 


13  But  when  thou  makest  a  feast,  call  the  poor,"  the 
maimed,  the  lame,  the  blind  : 

14  And  thou  shalt  be  blessed  ;  for  they  cannot  rec- 


b  ProT.  22  :  16 ....  c  Neh.  8  :  10,  12. 


lutely  universal  application ;  but  the  final  abase- 
ment or  exaltation  may  not  come  until  the  future 
life.  In  addition  to  marg.  ref.,  see  Isaiah 
5  :  12-15,  etc. 

12.  When  thou  makest  a  dinner  or  a 
supper.  The  people  of  the  East  take  ordinarily 
two  regular  meals  a  day ;  the  first,  a  hearty 
breakfast ;  the  second,  a  late  dinner,  usually  al- 
luded to  in  the  0.  T.  under  the  name  of  supper. 
The  lunch  in  the  middle  of  the  day,  is  generally 
an  informal  meal,   and    by  working  people    is 


taken  in  the  fields.  The  late  dinner,  here  desig- 
nated supper,  is  the  principal  meal  of  the  day, 
and  that  to  which  guests  are  usually  invited. — 
Call  not  thy  friend!^  *  *  *  nor  thy  rich 
neighbors.  Social  entertainments  in  the  East 
are  often  occasions,  as  with  us,  of  great  display. 
Each  course  consists  of  a  single  dish  ;  sometimes 
as  many  as  forty  or  fifty  courses  are  given.  The 
drawing-room  is  ordinarily  one  that  opens  di- 
rectly upon  the  court-yard.  The  flowers  and 
fountain  in  the  yard,  where  there  is  often  music, 


OKXENTAX    DINING   ROOM. 


and  sometimes  dancing,  add  to  the  attractions  of 
the  scene.  In  the  richer  mansions,  the  room  itself 
is  often  elaborately  decorated.  The  practice  of 
reclining  at  meals  is  no  longer  in  vogue.  The  ac- 
companying picture  represents  a  modem  Eastern 
dinner-party.  The  intimation  here  certainly  is, 
that  this  sabbath  entertainment  was  one  at  which 
there  were  many  distinguished  guests.  We  are 
not  to  consider  Christ's  language  here  as  an  ab- 
solute prohibition  of  the  interchange  of  hospital- 
ities and  courtesies ;  but,  (1)  there  is  nothing 
characteristically  Christian  in  such  hospitality ; 
there  is  no  special  merit  in  a  feast  from  which 
the  host  expects  any  personal  return  to  himself 
in  enjoyment,  social  consideration,  or  the  like ; 
(2)  to  give  these  only  is  characteristically  un- 
christian ;  for  (3)  the  disciple  of  Christ  is  to  use 


his  social  advantages,  not  for  mere  personal  en- 
joyment or  benefit,  but  to  elevate  and  to  bless 
those  beneath  him. 

13,  14.  Thou  shalt  be  recompensed  at 
the  resurrection  of  the  just.  For  interpreta- 
tion of  this  declaration,  see  Matt.  25  :  31-40 ; 
Luke  16  : 9. 

Ch.  14  :  15-24.    PARABLE  OF  THE  GREAT  SUPPER.    A 

SERMON   TO   THE  PROCEASTINATING.— MaNT  EXCUSES  ; 

ONE  CAUSE — Three  great  hindrances  to  religion  : 

PROPERTY,  BUSINESS,  DOMESTIC  TIES. — HoW  TO  FILL 
EMPTY  CHTIRCHES.— The  CHRISTIAN  MINIBTRY  IS  A  MIS- 
SIONARY MINISTRY. — He  that  REJECTS  CHRIST  IS  RE- 
JECTED BY  Christ. 

This  parable  is  not  to  be  confounded  with  the 
somewhat  analogous  one  in  Matt.  22  : 1-14.    Both 


Ch.  XIV.] 


LUKE. 


87 


ompense  thee :  for  thou  shall  be  recompensed  at  the 
resurrection  of  the  just. 

15  And  when  one  of  them  that  sat  at  meat  with  him 
heard  these  thmgs,  he  said  unto  him,  Blessed  "^  is  he 
that  shall  eat  bread  in  the  kingdom  of  God. 

16  Then  said  he  unto  him,  A "  certain  man  made  a 
great  supper,'  and  bade  many  : 

17  And  sent  his  servant  at  supper  time  to  say  to  them 
that  were  bidden,  Come  ;  for  all  e  things  are  now  ready. 

18  And  they  all  with  one  consent  began  to  make  ex- 
cuse. The  firsts  said  unto  him,  I  have  bought  a  piece 
of  ground,  and  I  must  needs  go  and  see  it :  1  pray  thee 
have  me  excused. 

19  And  another  said,  I  have  bought  five  yoke  of 


oxen,  and  I  go  to  prove  them :  I  pray  thee  have  me 
excused. 

20  And  another  said,  I  have  married '  a  wife,  and 
therefore  I  cannot  come. 

21  So  that  servant  came,  and  shewed  his  lord  these 
things.  Then  the  master  ot  the  house,  being  angry ,J 
said  to  his  servant,  Go  out  quickly  into  the  streets'' 
and  lanes  of  the  city,  and  bring  in  hither  the  poor,'  and 
the  maimed,  and  the  halt,"'  and  the  blind. 

22  And  the  servant  said,  Lord,  it  is  done  as  thou  hast 
commanded,  and  yet"  there  is  room. 

23  And  the  lord  said  unto  the  servant.  Go  out  into 
the  highways  and  hedges,  and  compel  °  iAem  to  come 
in,  that  my  house  may  be  filled. 


d  Rev.  19:9 e  Matt.  22  :  2,  etc f  Isa.  25  :  6,  7 k  Piov 

j  P8.  2:  12.... k  Rev.  22:  17.... 1  1  Sam.  2:8;  Ps.  113  :  7,8 


,  9  :  2,  6  ;   Ca.  6  :  1  ;   Iba.  66  :  1,  2 h  ch.  8  :  14 i  ver.se  26  ;   1  Cor.  7  :  33 

...m  Pa.  38  :  7;  Isa.  33  :  23;  35  :  6....U  Ps.  1U3  :  6  ;   130  :  7 o  Ps.  110:  3. 


are  alike  in  representing  the  kingdom  of  heaven 
by  a  feast,  to  which  many  are  invited,  and  from 
which  many  turn  away  ;  but  there  the  parallelism 
ends.  In  Matthew,  the  feast  is  given  by  a  king ; 
the  invitations  are  scornfully  rejected  ;  the  act  is 
one  of  rebellion,  and  is  consummated  by  the  mur- 
der of  the  servants ;  it  is  punished  by  the  death 
of  the  rebels;  the  good  and  bad  are  gathered 
into  the  feast ;  and  finally  one  of  the  guests  is 
cast  out  because,  though  he  had  accepted  the  in- 
vitation, he  had  not  provided  himself  with  or  ac- 
cepted the  king' s  provision  of  a  wedding  garment. 
Here  the  feast  is  given  by  a  private  citizen  ;  the 
invitations  are  declined  with  some  show  of  re- 
spect ;  the  declination  is  an  indication  of  indif- 
ference rather  than  of  open  antagonism  ;  the 
punishment  is  the  utter  exclusion  of  those  first 
invited ;  there  is  no  intimation  that  both  good 
and  bad  are  brought  in  ;  no  incident  analogous  to 
that  of  the  guest  without  a  wedding  garment  oc- 
curs, and  the  foundation  is  not  even  laid  for  it. 

15.  Blessed  is  he  that  shall  eat  bread  in 
the  kingdom  of  God.  The  utterance  of  a  de- 
vout Jew,  who  was  anticipating  the  coming  and 
perfection  of  the  kingdom  of  God,  and  who 
looked  forward  to  it  as  a  time  of  blessedness  to 
all  permitted  to  see  and  share  in  it.  Correspond- 
ing to  it  is  the  universal  feeling  of  even  irreligious 
men,  that  it  will  be  a  blessed  thing  to  be  a  child 
of  God  in  the  future  heavenly  state.  Christ's 
parable  is  responsive  to  this  sentiment  of  imagi- 
native piety.  He  shows  that  men  do  not  really 
regard  it  as  blessed  to  be  a  guest  of  God,  but  re- 
ject the  invitation  when  it  is  given  to  them.  The 
practical  lesson  of  the  parable  is  rather  to  the 
procrastinating  than  to  the  indifferent  or  the  re- 
bellious. 

16,  17.  The  sending  a  second  invitation  to 
guests  when  the  feast  was  ready  was,  and  still  is, 
usual  in  the  East  (Esther  5:8;  6 :  w).  The  invita- 
tion of  the  O.  T.  bade  the  whole  Jewish  nation  to 
God's  kingdom  ;  John  the  Baptist  and  Jesus,  with 
the  message,  The  kingdom  of  God  is  at  hand, 
brought  the  second  invitation.  "  Come,  for  all 
things  are  now  ready,"  was  the  burden  of  their 
ministry  (oai.  4 : 4).    But  it  is  also  the  Gospel  mes- 


sage to-day.  On  God's  part  all  is  ready ;  the 
guest  has  simply  to  accept  the  invitation  and 
come. 

18-20.  And  they  all  with  one  (mind)  be- 
gan to  make  excuse.  The  translators  supply 
the  word  consent,  but  this  implies  combined  ac- 
tion, and  that  is  not  indicated  by  the  original. 
The  spiritual  lesson  is  that  all  excuses  for  neglect 
of  religion  and  rejection  of  Christ  have  one  com- 
mon cause,  a  disrelish  of  spiritual  things. — The 
first  said  unto  him,  etc.  The  first  pleads 
property,  the  second  business,  the  third  domes- 
tic duties ;  the  first  necessity,  the  second  his 
plans,  the  third  simply  his  will ;  the  first  is  in 
language  respectful,  the  second  less  so,  the  third 
is  abrupt  and  almost  insulting.  Neither  of  them 
is  kept  away  by  anything  intrinsically  sinful. 
Neither  of  them  proffers  a  good  excuse ;  for  the 
farm  and  the  oxen  could  have  waited,  and  the 
wife  could  have  come  with  her  husband;  the 
claims  of  this  life  and  the  other  are  not  incon- 
sistent. Comp.  1  Cor.  7  :  29  for  the  Christian 
spirit  respecting  property,  business,  and  domes- 
tic ties. 

21-23.  The  master  of  the  house  being 
angry.  Such  an  intimation,  dropped  inciden- 
tally in  the  teaching  of  Christ,  is  very  significant. 
The  references  elsewhere  in  the  Bible  to  the 
"wrath  of  God"  are  not  human  misinterpreta- 
tions of  the  divine  character. — Go  out  quickly 
into  the  streets  and  lanes  of  the  city. 
Those  in  the  streets  and  lanes  are  interpreted  by 
many  of  the  commentators  to  mean  the  Jews ; 
those  in  the  highways  and  hedges,  the  Gentiles. 
— The  poor,  the  maimed,  the  halt,  and 
the  blind.  The  picture  is  one  impossible  for 
us  to  realize  in  our  land.  In  the  East,  rich  in 
beggars,  opulent  in  misery,  without  poor-houses 
or  hospitals,  or  other  organized  means  of  caring 
for  and  lessening  misery,  and  with  laws  and  so- 
cial organism  multiplying  it,  such  a  throng  as  is 
here  described  may  be  often  seen  in  the  city 
streets  or  squares,  and  sometimes  gathered  to- 
gether by  the  rich  and  generous  to  receive  in  fit- 
ful gifts  that  charity  which  in  Christendom  is 
bestowed  in  a  colder,  but  more  systematic  and 


Ch.  XIV.] 


LUKE. 


89 


24  For  I  say  unto  you,  That  noneP  of  those  men 
which  were  bidden  shall  taste  of  my  supper. 

25  And  there  went  great  multitudes  with  him  :  and 
he  turned,  and  said  unto  them, 

26  If  any  man  come  to  me.  and  hate  1  not  his  father, 
and  mother,  and  wife,  and  children,  and  brethren,  and 
sisters,  yea,  and  his  own  life  ■■  also,  he  cannot  be  my 
disciple. 


27  And  whosoever'  doth  not  bear  his  cross,  and 
come  after  me,  cannot  be  my  disciple. 

28  For  which  ot  you,  intending' to  build  a  tower. 
sitteth  not  down  first,  and  counteth  the  cost,  whether 
he  have  sufficient  to  finish  it  ? 

29  Lest  haply,  after  he  hath  laid  the  foundation,  and 
is  not  able  to  finish  jV,  all  that  behold  it  begin  to  mock 
him. 


p  Prov.  1  :  24;   Matt.  21 :  43  ;  Heb.  12  :  26 q  Deut.  33  :  9  ;   Matt.  10  :  37 r  Acts  20:  24:  Rev.  12  :  11 s  ch.  9  :  23:  Matt.  16  :  24  : 

Mark  8  :  34  ;   2  Tim.  3  :  12 t  Prov.  24  :  27. 


more  helpful  way.  The  accompanying  illustra- 
tion, from  the  pencil  of  Mr.  Rawson,  portrays  an 
actual,  not  an  ideal  scene.  The  spiritual  lesson 
to  the  Christian  is  twofold:  (1)  that  it  is  the 
spiritually  poor,  maimed,  halt,  and  blind  that  are 
worthy,  since  need  is  worth  in  love's  eyes ; 
(3)  that  when  the  Gospel  is  rejected  by  the  rich 
and  prosperous,  guests  for  Christ's  kingdom 
may  always  be  found  among  the  poor  and  unfor- 
tunate. This  truth  was  amply  illustrated  by  the 
ministry  of  Wesley  and  Whitefield,  and  is  again 
in  our  own  day  by  that  of  Mr.  Moody.  Directly 
opposed  to  Christ's  method  is  that  of  sohciting 
those  that  refuse,  by  luxurious  churches,  fine 
choirs,  and  profEers  of  social  consideration.  The 
Gospel,  as  Christ  preached  it,  never  goes  beg- 
ging.— Yet  there  is  room.  "Neither  nature 
nor  grace  sufEers  a  vacuum." — (Bengcl.') — Com- 
pel them  to  come  in.  A  curious  illustration 
of  what  a  comment  should  not  be  is  Alford's  re- 
mark here  :  "  Is  there  not  here  an  allusion  to  in- 
fant baptism  ?  "  Hardly  more  reasonable  is  the 
deduction  of  some  Roman  Catholic  commenta- 
tors that  this  justifies  religious  persecution. 
For  (1)  there  is  no  power  in  a  single  servant  of  a 
private  citizen  to  drive  a  crowd  of  unwilling 
guests  from  the  country  ;  (2)  the  reluctance  to 
be  overcome  is  that  of  the  poor  to  enter  the  rich 
man's  dwelling  and  share  his  feast,  and  it  is  to 
be  conquered  by  persuasion,  not  violence.  The 
compelling  is  that  of  love.  When  pride  declines 
the  Gospel  the  Master  is  angry,  and  no  further 
invitation  is  sent ;  when  humility  hesitates,  love 
compels. 

24.  I  say  unto  you.  You  is  in  the  plural, 
not  the  singular.  This  is  not,  then,  the  address 
of  the  lord  to  his  servant,  but  rather  of  Christ  to 
his  audience.  So  Stier  and  Alf ord  understand  it. 
"Our  Lord  speaks  here  with  his  usual  'For  I 
say  unto  you,'  to  the  company  present ;  and  half 
continuing  the  parable,  half  expounding  it,  sub- 
stitutes himself  for  the  master  of  the  feast,  leav- 
ing it  hardly  doubtful  who  '  these  men  that  were 
bidden'  are."  Whichever  way  interpreted,  the 
passage  equally  implies  the  impossibility  of  fu- 
ture restoration  of  those  who  have  received  and 
refused  the  Gospel  invitation  in  this  life. 

Ch.  14  ;  23-35.  DISCOURSE  TO  THE  MULTITTOES. 
What  it  costs  to  be  a  Christian. — The  necessity 


OP  COUNTING  THE  COST. — ChBIST'S  IN8TKUCTI0NS  TO 
THOUGHTLESS  ENTHUSIASTS. 

There  is  no  reason  to  suppose  that  this  dis- 
course is  connected  with  the  preceding.  On  the 
contrary,  the  language  of  ver.  25,  There  were 
going  with  him,  implies  that  it  was  given  during 
one  of  Christ's  journeys,  and  was  addressed  to 
the  throng  which  so  customarily  accompanied 
him.  The  contrast  between  the  many  who  flock 
to  hear  the  Gospel,  especially  in  a  time  of  reli- 
gious excitement,  as  under  the  ministry  of  a 
Whitefield  or  a  Moody,  and  the  few  who  count 
the  cost  and  deliberately  follow  Christ,  is  as  ap- 
plicable to  our  day  as  to  the  time  of  Christ. 

25-27.  And  hate  not  his  father  and 
mother,  *  *  *  and  his  own  life  also. 
Comp.  Matt.  10  :  37,  38,  notes.  In  the  interpre- 
tation of  this  enigmatical  language,  (1)  we  must 
not  take  hate  father,  etc.,  as  equivalent  to  love 
father  less  than  Christ ;  Christ  uses  language 
not  always  literally,  but  always  accurately.  (2.) 
The  word  rendered  hate  (fiujim)  is  never  used  in 
the  N.  T.,  unless  this  passage  and  Matt.  6  :  24  be 
regarded  as  exceptions,  to  mean  merely  a  dimi- 
nution of  love  ;  it  always  signifies  a  positive 
aversion.  (3.)  To  ^ate  is  not  unchristian ;  on  the 
contrary,  hate  is  predicated  of  God,  and  required 

of    his    children  (isa.  ei  :  8;  Jer.  44:4;   Amos  5  :  21 ;  Rom. 

12 : 9;  Rev.  2:6).  I  bclieve,  then,  that  the  meaning 
is  this,  that  in  order  to  follow  Christ  acceptably, 
or  indeed  at  all,  the  soul  must  have  such  an  en- 
thusiasm for  him,  and  for  that  purity,  beauty, 
and  truth  which  he  embodies  and  sets  before  his 
followers  as  their  possible  attainment  (Ephes.  5 : 1), 
that  whatever  and  whoever  becomes  an  obstacle 
to  this  attainment  is,  in  so  far,  to  be  abhorred  as 
an  evil  thing,  an  enmity  to  the  soul  and  to  God, 
and  to  be  abhorred  just  in  the  measure  in  which 
the  natural  affection  makes  the  obstacle  great 
and  the  temptation  severe.  So  Christ  abhorred 
Peter  when  Peter  became  a  tempter  to  him ;  be- 
cause he  loved  the  disciple,  the  disciple  as  a 
tempter  was  to  him  as  Satan  (Matt.  16 :  22, 23).  This 
hate  of  the  world  and  the  things  that  are  in  the 
world  (1  John  2 :  is)  may  be  dormant  in  the  Chris- 
tian experience,  but  it  must  be  there,  to  spring 
into  activity,  as  protection  against  temptation, 
whenever  even  the  most  sacred  earthly  rela- 
tions become  instruments  of  temptation. — Bear 
his  cross.     Take   it   up;    a  willing   assump^ 


90 


LUKE. 


[Ch.  XIV. 


30  Saying,  This  man  began  to  build,  and  was  not 
able  to  finish." 

31  Or  what  king,  going  to  make  war  against  another 
king,  sitteth  not  down  first,  and  consulteth  *"  whether 
he  be  able  with  ten  thousand  to  meet  him  that  cometh 
against  him  with  twenty  thousand  ? 

32  Or  else,  while  the  other  is  yet  a  great  way  off,  he 
sendeth  an  ambassage,  and  desireth  conditions  of  peace. 


33  So  likewise,  whosoever  he  be  of  you  that  forsak- 
etn  not  all "  that  he  hath,  he  cannot  be  my  disciple. 

34  Salt »  IS  good  :  but  if  the  salt  have  lost  his  savour, 
wherewith  shall  it  be  seasoned  ? 

35  It  is  neither  fit  for  the  land,  nor  yet  for  the  dung- 
hill ;  6u(  men  J  cast  it  out.  He  that  hath  ears  to  hear, 
let  him  hear. 


n  Heb.  6  :  11 ....  v  Prov.  20  :  18 w  Phil.  3  :  7,  8 ....  x  Matt.  6:13;  Mark  9  :  60 : . . .  y  John  15  :  6. 


tion,  not  a  patient  submission,  is  implied.  See 
Matt.  10  :  38,  note. 

28-30.  To  interpret  aright  this  and  the  suc- 
ceeding parable,  it  is  necessary  to  bear  in  mind 
the  circumstances  under  which  and  the  audience 
to  which  they  are  addressed.  Christ  speaks  it  to 
a  crowd  who  are  following  him,  drawn  by  curi- 
osity and  interest,  not  unmingled  with  personal 
enthusiasm.  His  example  is  to  be  pondered 
and  followed  by  all  religious  teachers  in  times  of 
religious  revival,  when  many  are  liable  to  mis- 
take their  enthusiastic  admiration  for  Christ  and 
his  precepts,  born  of  a  holiday's  enjoyment,  for 
a  deliberate  and  well-considered  purpose  to  be 
Christ's,  and  to  follow  him  in  the  double  work 
of  self-building  and  of  warring  against  the  world 
without  and  against  wickedness  within  one's 
own  nature.  Building  is  in  the  N.  T.  a  common 
metaphor  to  express  the  process  by  which  char- 
acter is  formed,  little  by  little,  until  the  whole 
soul  becomes  a  temple  of  God,  for  the  indwelling 
of  his  Spirit.  See  Matt.  7  :  24 ;  1  Cor.  3  :  11-16  ; 
8  : 1,  where  edifieth  is  equivalent  to  bnildeth  ;  and 
1  Pet.  2  :  5.  In  framing  the  resolution  to  begin 
a  Christian  life,  it  is  necessary  to  consider  what 
it  will  cost,  of  self-renunciation,  to  maintain  a 
consistent  Christian  character.  The  result  of 
this  counting  the  cost  is  always  the  discovery,  I 
have  not  sufficient  to  finish  ;  then  comes  either 
the  abandonment  of  the  plan,  before  it  is  fairly 
undertaken,  or  a  going  unto  Christ,  who  is  our 
only  and  our  complete  sufficiency  in  and  for  all 
things  (2  Cor.  3 : 5). 

31,  32.  There  are  two  interpretations  of  this 
parable.  One  is  that  of  Alford  :  "The  two  kings 
here  are, — the  man  desirous  to  become  a  disciple, 
to  work  out  his  salvation,  and  God,  with  whose 
just  and  holy  law  he  is  naturally  at  variance; 
these  two  are  going  to  engage  in  war  ;  and  the 
question  for  each  man  to  sit  down  and  ask  him- 
self is,  '  Can  I,  with  my  ten  thousand,  stand  the 
charge  of  him  who  cometh  against  me  with 
twenty  thousand.'  "  The  other  interpretation  is 
that  of  Godet :  "  The  Christian  is  a  king,  but  a 
king  engaged  in  a  struggle,  and  a  struggle  with 
an  enemy  materially  stronger  than  himself. 
Therefore,  before  defying  him  with  a  declaration 
of  war  by  the  open  profession  of  the  Gospel,  a 
man  must  have  taken  counsel  with  himself,  and 
become  assured  that  he  is  willing  to  accept  the 
extreme  consequences  of  this  position,  even  to 


the  giving  up  of  his  life  if  demanded."  The  les- 
son is  therefore  "a  warning,  which  Jesus  gives  to 
those  who  profess  discipleship,  but  who  have  not 
decided  to  risk  everything,  to  make  their  submis- 
sion as  early  as  possible  to  the  world  and  its 
prince.  Better  avoid  celebrating  a  Palm-day  than 
end  after  such  a  demonstration  with  a  Good 
Friday.  Kather  remain  an  honorable  unknown, 
religiously,  than  what  is  sadder  in  the  world,  an 
inconsistent  Christian."  The  latter  seems  to  me 
the  better  interpretation.  Christ  enforces  the 
alternative  of  Matt.  6  :  24.  As  Joshua,  in  Josh. 
24  :  15,  and  Elijah,  in  1  Kings  18  :  21,  Christ 
compels  a  choice.  In  effect  he  bids  those  who 
are  not  willing  to  take  up  their  cross  in  order  to 
follow  him,  to  abandon  all  thought  of  becoming 
his  disciples,  and  go  back  to  their  allegiance  to 
the  world.  Underlying  this,  as  the  other  para- 
ble, is  the  deep  truth  of  the  soul's  need  of  God ; 
no  man  can  enter  upon  the  life-campaign  against 
the  world,  the  flesh,  and  the  devD,  without  alli- 
ance with  and  reinforcements  from  an  Almighty 
Saviour. 

33.  Forsaketh  not  all  that  he  hath.  Lit- 
erally, Doth  not  separate  himself  from  all.  How 
this  is  to  be  done  Paul  interprets  in  1  Cor. 
7  :  29-31. 

34,  35.  Comp.  Matt.  5  :  13,  note ;  Mark 
9  :  50,  note  The  Christian  is  the  salt  of  the 
earth ;  the  savor  is  the  spirit  of  self -sacrifice,  by 
which  Christ's  disciples  are  to  purify  and  save  the 
world  ;  if  this  spirit  of  self-sacrifice  be  wanting, 
they  are  utterly  worthless. 

Ch.  15  : 1-32.  THE  PARABLES  OF  THE  LOST  SHEEP, 
THE  LOST  COIN,  THE  LOST  SON.    The  spirit  op  Chkist  : 

BY  SELP-SACBrFICE  HE  SEEKS  THE  LOST;  ACCOUNTS 
THEM  HIS  own;  PAKD0N8  THEIB  PAST  81N8  ;  WELCOMES 
THEm  RETURN  ;  CONFERS  ON  THEM  FREE  GIFTS  OP 
GRACE,      HONOR,     AUTHORITY,     FREEDOM,     ABUNDANT 

spmiTUAL  FOOD.— The  SPIRIT  of  the  Christian  :  he 

SHOULD  seek,  SEARCH  FOR,  LOVE,  WELCOME  THE 
WANDERER.— The  SPIRIT  OF  THE  PHARISEE  :  PROUD, 
PASSIONATE,  JEALOUS,  LEGAL. — ThE  EXPERIENCE  OP 
SIN :  ESTRANGEMENT  PROM  GoD  ;  WASTEFUL  LIVING  ; 
SPIRITUAL  WANT  ;  SPURIOUS  KEPORM.— THE  EXPERI- 
ENCE OF  REPENTANCE  :  THOUGHTFULNESS,  CONSCIOUS- 
NESS OP  SIN,  SORROW  FOB  IT,  ABANDONMENT  OP  IT,  RE- 
TURN TO  God.— The  experience  of  redemption  :  Di- 
vine COMPASSION,  welcome,  PARDON,  RESTORATION. — 

The  sorrowfulness  of  sin  ;  the  joyfulness  of  re- 
ligion. 
Preliminakt    Note. — These  three  parables, 


Ch.  XV.] 


LUKE. 


91 


CHAPTER    XV. 

THEN  drew  ^  near  unto  him  all  the  publicans  and 
sinners  tor  to  hear  him. 


2  And  the  Pharisees  and  scribes  murmured,  saying, 
This  man  receiveth  sinners,  and  eateth"  with  them. 

3  And  he  spake  this  parable  unto  them,  saying, 

4  What  man  *>  of  you,  having  an  hundred  sheep,  if 


z  Matt.  9  :  10,  etc. ...  a  Acts  11:3;  1  Cor.  6:9-11;  Gal.  2  :  12  ....  b  Matt.  18  :  12. 


like  the  seven  of  the  thirteenth  chapter  of  Mat- 
thew, form  one  discourse  ;  they  were  delivered  at 
one  time  and  with  one  object.  The  time  and 
place  are  wholly  uncertain ;  but  their  position  in 
the  evangelical  narrative  indicates  that  they  be- 
long to  the  Perean  ministry  ;  they  are  peculiar 
to  Luke,  and  Luke  alone  gives  any  extended  ac- 
count of  that  ministry.  The  direct  object,  indi- 
cated by  the  introductory  verses  (i,  2),  and  by 
the  culmination  of  the  three  parables  in  the 
father's  declaration  to  the  elder  son  (ver.  32),  is  to 
point  out  the  spirit  which  the  saved  should  man- 
ifest toward  the  lost,  a  spirit  seeking  to  reclaim 
them,  and  toward  the  repentant,  a  spirit  ready 
to  welcome  them.  To  accomplish  this  object, 
Christ  portrays  the  spirit  in  which  divine  love 
seeks  the  lost  and  receives  the  repentant.  This, 
which  may  be  called  incidental,  has  so  far  ab- 
sorbed the  attention  of  the  church,  that  it  has 
too  generally  forgotten  the  direct  and  immediate 
lesson  of  the  chapter.  This  forgetfulness  is  indi- 
cated by  the  fact,  that  in  the  innumerable  ser- 
mons on  the  parable  of  the  Prodigal  Son,  the 
elder  brother  is  either  lost  sight  of  altogether  or 
treated  as  an  incidental  figure,  and  his  suUenness 
an  episode,  employed  to  set  off  in  more  striking 
contrast  the  love  of  the  father.  Of  these  three 
parables,  looked  at  as  a  representation  of  re- 
deeming love,  the  first  two  may  be  called  Calvin- 
istic,  the  third  Arminian ;  the  first  two  represent 
regeneration,  the  third  conversion  ;  the  first  two 
God  seeking  the  sinner,  the  third  the  sinner  seek- 
ing God.  The  three  must  be  taken  together  in 
order  to  understand  the  change  wrought  in  the 
human  soul  in  redemption.  The  prodigal  son 
never,  in  fact,  returns  to  his  father's  house  un- 
less the  father  comes  after  him ;  the  lost  sheep 
and  the  lost  coin  are  never  recovered  without 
voluntarily  returning  to  the  shepherd  and  owner. 
Looked  at  as  a  representative  of  human  duty,  the 
first  two  parables  represent  the  duty  of  the 
church  to  seek  and  to  save  the  lost, the  third  the 
duty  to  welcome  the  repentant  to  a  full,  free, 
and  unreproachful  pardon.  All  represent  the 
joyfulness  of  religion,  both  as  an  earthly  experi- 
ence and  in  the  heavenly  state.  Continuing  the 
comparison  we  may  note  the  progression  and 
climax  in  the  series  ;  in  the  first,  the  shepherd  of 
a  hundred  sheep  misses  the  one  out  of  the  hun- 
dred ;  in  the  second,  the  woman,  owning  but  ten 
pieces  of  money,  loses  a  tenth  of  her  property, 
and  searches  for  it  with  greater  concern ;  in  the 
third,  the  father  of  two  sons  loses  one,  who  be- 
comes to  him  by  sin  and  separation  as  dead,  and 


in  whose  death  is  the  keenest  conceivable  loss  the 
heart  can  suffer,  "  Thus  we  find  ourselves  mov- 
ing in  ever  narrower,  and  so  intenser,  circles  of 
hope,  and  fear,  and  love,  drawing,  in  each  suc- 
cessive parable,  nearer  to  the  innermost  centre 
and  heart  of  the  truth." — {Trench.)  We  may 
also  perhaps  with  Trench  see  a  climax  in  sin  as 
well  as  in  grace — in  the  first,  sin  is  represented 
by  a  silly,  wandering  sheep,  error  rather  than 
willfulness  ;  in  the  second,  by  a  piece  of  money, 
utterly  lost  to  its  owner,  and  useless  in  itself,  be- 
cause castaway  ;  in  the  third,  by  a  son,  knowing 
the  love  of  a  father  and  the  sweetness  of  his 
home,  and  yet  despising  and  forsaking  both. 
Thus  we  may  perhaps  say  that  the  first  represents 
erring,  the  second  vice,  the  third  crime ;  the 
first  sins  of  ignorance,  the  second  of  self-abase- 
ment, the  third  of  willful  disobedience  and  re- 
bellion ;  and,  finally,  the  first  two,  sins  of  original 
estrangement  and  separation  from  God,  the  third 
of  backsliding.  But  these  contrasts  must  not  be 
pressed  too  closely.  We  must  not  forget  that  all 
sin  is  folly,  vice,  and  crime,  a  blunder,  a  self- 
abasement,  and  a  rebellion ;  and  that  all  sin  is  a 
backsliding,  the  original  state  of  nature  being 
also  a  state  of  grace,  and  depravity  being  in  very 
truth,  not  natural,  but  unnatural,  depravity. 

1,2.  And  there  were  drawing  near  to 
him  all  the  publicans  and  sinners  for  to 
hear  him.  The  original  implies,  not  that  at  this 
particular  moment  they  drew  near,  but  that  at 
this  period  in  Christ's  ministry  they  were  draw- 
ing near.  The  verb  is  in  the  imperfect  tense,  and 
implies  habitual  action.  Christ  was,  in  the  best 
sense  of  the  term,  an  attractive  preacher.  He 
drew.  For  other  illustrations  of  his  drawing 
power,  see  Mark  1 :  33-36 ;  3  : 1,  3  ;  3  :  8,  9.  Nor 
can  it  be  said  that  the  people  were  merely  at- 
tracted by  curiosity  to  see  him  and  his  miracles ; 
for  the  language  is  explicit,  that  they  drew  near 
^Uo  hear  him. ^^  This  was  the  beginning  of  that 
power  to  draw  all  men  unto  him,  which  ever 
since  his  death  he  has  increasingly  manifested  as 
the  years  have  rolled  on.  The  publicans  are  the 
tax-gatherers  of  Palestine,  a  necessarily  corrupt 
and  a  universally  detested  class.  For  some  ac- 
count of  their  character  and  occupation,  see 
Matt.  9  :  10,  11,  note.  The  sinners  are  persons  no- 
toriously criminal  and  outcast  in  consequence,  not 
merely  such  as  disregarded  the  ceremonial  regu- 
lations of  the  stricter  sect  of  the  Pharisees.  That 
this  is  the  meaning  is  evident  from  the  use  of 
the  term  {uuaotwXoQ)  elsewhere  in  the  Gospels. 
See,  for  example.  Matt.   11  :  19 ;   Luke  7  :  37 ; 


92 


LUKE. 


[Oh.  XV. 


he  lose  one  of  them,  doth  not  leave  the  ninety  and  nine 
in  the  wilderness,  and  go  after  that  which  is  lost,  until 
be  find  it  ? 


5  And  when  he  hath  found  ?V,  he  layeth  it  on  his 
shoulders,  rejoicing. 

6  And  when  he  cometh  home,  he  calleth  together  his 


18  :  13,  etc.  —  And  the  Pharisees  and 
Scribes.  The  Pharisees  were  the  orthodox 
Jews  ;  see  Matt.  3  :  7,  note,  for  account  of  their 
history  and  character;  the  Scribes  were  pri- 
marily writers  of  any  kind,  then  copyists  of  the 
Scripture,  then  writers  of  glosses  and  commen- 
taries thereon.  See  Matt.  5  :  20,  note.— This 
man  receiveth  sinners  and  eateth  with 
them.  The  substance  of  their  charge  was  not 
that  he  taught  sinners,  but  that  he  ate  with  them, 
that  is,  mingled  with  them  on  terms  of  social 
equality.  The  modem  Christian,  who  mingles 
socially  and  freely  with  modern  sinners,  is  always 
liable  to  the  same  criticism  from  modern  Phari- 
sees. The  pride  of  propriety  never  understands 
the  liberty  of  love.  Observe  how  in  this  sentence, 
as  in  a  similar  accusation  at  another  time,  the 
Pharisees  unconsciously  told  a  sublime  truth.  It 
is  the  glory  of  Christ  that  he  "  receiveth  sinners 
and  eateth  with  them."    Rev.  3  :  20. 

3-6.  And  he  spake  this  parable.  In 
reading  and  interpreting  it  bear  in  mmd  its 
double  application.  (1.)  It  is  a  parable  of  re- 
deeming love.  As  such,  it  is  borrowed  from  and 
to  be  interpreted  by  the  O.  T.  (Ezek.  34 :  12, 13 ;  isaiah 
40 :  17 ;  Psalm  23).  Christ  comcs  to  Seek  and  to 
save  that  which  was  lost  (Matt,  is :  ii)  perseveres 
until  he  finds  it,  patiently  bears  it  back  himself 
through  the  weary  way  to  the  fold  again,  re- 
joices in  the  labor  and  weariness,  because  recom- 
pensed by  his  own  love,  and  seeks  to  have  the 
church  on  earth  and  in  heaven  rejoice  with  him. 
(2.)  It  parabolieally  illustrates  what  the  spirit  of 
Christ's  church  should  be ;  it  should  go  out 
after  the  lost  (Matt.  28  :  19),  should  persevere 
despite  failure  and  rebuff  (oai.  4  .•  16-20),  should 
bear  patiently  with  the  weakness  and  failures 
of  the  recovered,  bearing  them  and  forbear- 
ing with  them  (oai.  6 : 2),  and  should  do  this 
work  of  redeeming  love  with  joy,  transfiguring 
all  sorrow  and  making  jubilant  aU  fatigue. — 
Which  man  of  you.  The  parable  is  an  argu- 
mentum  ad  hominem,  as  in  Matt.  12  :  11,  12.  If 
men  will  take  such  pains  for  a  lost  sheep,  how 
much  more  should  the  disciples  of  Christ  for  a 
lost  soul. — If  he  lose  one  of  them.  A  natu- 
ral and  apt  type  of  the  sinner  is  a  lost  sheep, 
without  wisdom  to  return  to  the  protection  of 
the  shepherd,  and  without  any  means  of  protec- 
tion in  himself  from  the  dangers  of  the  wilder- 
ness.— Doth  not  leave  the  ninety  and  nine 
in  the  wilderness.  The  term  wilderness  signi- 
fies not  necessarily  a  desert  place,  but  simply 
wildness,  i.  c,  an  uninhabited  place,  and  there- 
fore presumptively  good  pasture  land.  The  same 
word  (ifji'iixog)  is  applied  by  Matthew  (Matt.  i4:i6) 


to  a  place  in  which  John  (John  6 :  10)  tells  us  there 
was  much  grass.  No  conclusion  as  to  the  relative 
number  of  the  holy  that  need  no  salvation  and 
the  sinners,  can  be  drawn  from  the  numbers  here 
mentioned,  for  in  the  next  parable  the  propor- 
tion is  one  to  ten,  and  in  the  third  one  of  two. 
The  argument  of  this  verse,  however,  furnishes 
a  conclusive  answer  to  what  is  called  the  astro- 
nomical objection  to  the  doctrine  of  redemption 
— the  objection  that  God  would  not  have  chosen 
so  insignificant  a  planet  for  the  manifestation  of 
his  greatest  love.  To  love,  there  is  nothing 
strange  in  his  leaving  the  innumerable  host  who 
have  never  sinned,  and  who  may  dwell  in  othei 
worlds,  to  seek  on  this  those  that  have  sinned 
and  need  his  saving  grace.  The  duty  of  the 
church  is  clearly  indicated.  How  often,  instead 
of  obeying  the  lesson  here  inculcated,  it  leaves 
the  ninety  and  nine  to  stray  away,  while  it  cod- 
dles and  cares  for  the  one  who  is  left  in  the  fold. 
Its  missionary  work  should  be  not  its  incidental 
but  its  great  work. — Go  after  that  which  is 
lost.  The  Good  Shepherd  goes  himself ;  he 
does  not  send  another^man,  angel,  or  arch- 
angel. It  is  by  personal  work,  not  by  proxy,  we 
are  to  seek  and  to  save  that  which  is  lost. — Un- 
til he  find  it.  A  hint  of  what  is  the  patience 
and  perseverance  of  Christ,  and  what  should  be 
the  patience  and  perseverance  of  the  Christian. 
It  is  one  of  the  passages  from  which  the  Resto- 
rationists  claim  a  hope  that  all  at  last  will  be 
found.  It  is  true  that  Christ  always  finds  his 
sheep ;  but  he  does  not  always  recover  them.  The 
possibility  of  the  lost  refusing  to  accept  the  prof- 
fered succor  does  not  enter  into  this  parable ;  the 
fact  that  it  always  is  proffered,  always  brought 
to  the  consciousness  of  the  soul,  I  believe  is  im- 
plied here  and  elsewhere  in  the  N.  T. — He  lay- 
eth it  on  his  own  shoulders.  A  type  of 
Christ's  method  of  dealing  with  the  reclaimed 
sinner  after  he  is  reclaimed.  All  the  after-life, 
all  the  providential  care  and  guidance,  the  "  all 
things  that  work  together  for  good,"  are  Christ's 
labor  of  love  in  bringing  the  found  back  to  the 
fold.  He  bears  our  burdens  and  our  sorrows  as 
well  as  our  sins ;  we  are  ourselves  his  burden, 
carried,  not  on  his  shoulders,  but  in  his  heart. 
It  is  a  type  too  of  what  should  be  the  spirit  in 
which  the  church  should  deal  with  those  whom 
it  has  found  and  is  seeking  to  reclaim ;  no  blows, 
no  reproaches,  no  driving  back,  no  entrusting, 
even  to  an  underling.  The  figure  is  true  to  Ori- 
ental shepherd  life.  The  accompanying  illustra- 
tion, from  the  pencil  of  Mr.  A.  L.  Rawson,  is 
from  nature,  and  represents  a  scene  often  witness- 
ed at  the  present  day  in  Palestine,  where  the  pas- 


Ch.  XV.] 


LUKE. 


93 


friends  and  neighbours,  saying  unto  them,  Rejoice 
with  me ;  for  I  have  found  my  sheep  "  which  was  lost. 

7  I  say  unto  you,  that  likewise  joy  shall  be  in  heaven 
over  one  sinner  that  repenteth,  more  than  over  ninety 
and  nine  just  persons,  which  need''  no  repentance. 

8  Either  what  woman  having  ten  pieces  of  silver,  if 


she  lose  one  piece,  doth  not  light  a  candle,  and  sweep 
the  house,  and  seek  diligently  till  she  tind  ii  ? 

9  And  when  she  hath  found  zi,  she  calleth  Aer  friends 
and  /ler  neighbours  together,  saying.  Rejoice  with 
me  ;  for  I  have  found  the  piece  which  1  had  lost. 

10  Likewise,  I  say  unto  you,  there "  is  joy  in  the  pres- 


c  Ps.  119  :  176  ;  1  Pet.  2  :  26 d  ch.  6  :  32 e  Ezek.  18  :  23,  32 ;  33  :  11 ;  Acts  11  :  18  ;  Philemon  15, 16. 


THE  LOST   SHEEP  SAVED. 

tures  are  frequently  wild,  rocky  regions,  in  which 
the  sheep  are  often  lost,  or  caught  in  some  nar- 
row cleft,  where  the  rocks  form  a  trap,  from 
which  a  goat  would  escape,  but  where  the  less 
agUe  sheep,  cumbered  with  its  fleece,  is  hopeless- 
ly lost  unless  succored  by  the  shepherd. — Re- 
joicing. See  Heb.  13  :  2.  In  this  spirit  the 
Christian  should  carry  those  that  are  entrusted 
to  his  keeping,  the  pastor  his  flock,  the  teacher 
his  class,  the  parent  his  children. — He  calleth 


together  his  friends  and  neighbors.    The 

great  harvesting  wUl  be  a  great  rejoicing  (Psaim 
126 : 6 ;  Rev.  6 : 9-14).  So  cvcry  harvesting  in  the 
earthly  church  should  be  a  time  of  thanksgiving. 
Praise  should  be  as  plentiful  as  prayer. 

7.  I  say  unto  you.  Christ  applies  the  para- 
ble. There  is  a  significance  in  this  dignified,  and 
even  majestic,  utterance.  "I,  who  know;  I 
who,  when  I  teU  you  of  heavenly  things,  tell  you 
of  mine  own  (John  i :  6i),  announce  to  you  this." — 
{Trench.) — Over  one  sinner  that  repenteth 
more  than  over  ninety  and  nine  just  per- 
sons which  need  no  repentance.  This 
utterance  has  given  some  perplexity,  needless,  as 
it  seems  to  me,  to  the  commentators.  (1.)  The 
just  persons,  which  need  no  repentance,  are  not 
"the  majority  which  has  remained  outwardly 
faithful  to  the  law  "  in  contrast  with  publicans 
and  sinners;  the  just,  "Levitically  and  ecclesiasti- 
cally speakmg." — (Godet.)  This  kind  of  external 
and  legal  righteousness  is  nowhere  recognized  in 
either  the  O.  T.  or  the  N.  T.  as  a  true  righteous- 
ness ;  on  the  contrary,  the  need  of  repentance  is 
urged  upon  such  by  the  O.  T.  prophets  (isaiah 
1 :  lo-n),  by  John  the  Baptist  (Matt.  3 : 7, 8),  and  by 
Jesus  (Matt.  5 :  2o).  Nor  are  they  "  the  worlds  that 
have  not  fallen"  (Alford);  for  though  the  lan- 
guage would  apply  to  them,  yet  they  are  not 
directly  referred  to  throughout  the  parable. 
Christ  here,  as  in  many  other  instances,  takes 
the  Pharisees  at  their  own  estimate.  Assuming, 
he  says  in  efEect,  that  you  are  what  you  think 
yourselves  to  be,  just  persons  that  need  no  re- 
pentance, there  would  be  more  joy  in  heaven  over 
these  repentant  publicans  and  sinners  than  over 
you.  The  case  is  analogous  to  and  illustrated  by 
that  of  Luke  7  :  36-47.  (2.)  Those  who  are  en- 
gaged in  Gospel  work  will  have  no  difficulty  in 
understanding  Christ's  declaration  when  so  in- 
terpreted. The  joy  of  the  pastor  is  greatest  in 
the  young  converts  of  his  ministry  ;  and  among 
these,  greatest  in  those  who  have  been  reclaim- 
ed from  the  lowest  depths.  This  experience  of 
joy  in  saving  the  lost  is  the  highest  joy  of  which 
the  soul  is  capable,  as  the  redeeming  work  is 
the  highest  exercise  of  love  ;  and  it  is  a  reflection 
of  the  divine  joy,  as  the  Christian's  love  for 
sinners  is  a  spark  caught  from  Christ's  love. 

8-10.  Either  what  woman  having  ten 
drachma;,  etc.  As  an  illustration  of  what  mter- 
pretation  should  not  be,  I  may  refer  to  a  fanciful 
allegorizing  borrowed  from  the  old  writers,  and 


94 


LUKE. 


[Ch.  XV. 


ence  of  the  angels  of  God  over  one  sinner  that  re- 
penteth. 
II  And  he  said,  A  certain  man  had  two  sons : 


12  And  the  younger  of  them  said  to  his  father,  Fa- 
ther, give  me  the  portion  of  goods  that  talleth  to  me. 
And  he  divided  unto  them  his  living.' 


f  Mark  12  :  44. 


transferred  to  the  pages  of  such  sober  and 
thoughtful  commentators  as  Trench  and  Alford. 
According  to  this  method  of  interpretation  the 
money,  coined  with  the  image  of  the  king  upon 
it,  represents  man,  on  whom  is  impressed  the 
image  of  his  Creator ;  the  woman  is  the  Spirit  of 
God  in  the  church ;  the  house  is  the  church  ;  the 
candle  is  the  word  of  God ;  the  sweeping  of  the 
house  is  that  cleansing  and  purifying  process, 
always  disturbing  at  the  time,  by  which  the 
Spirit  seeks  for  backsliders  in  the  visible  exter- 
nal church.  This  interpretation  is  sometimes 
varied ;  Trench,  for  example,  making  the  woman 
the  church,  and  her  expression,  "the  piece  which 
/  had  lost,"  an  acknowledgment  of  her  fault  iu 
not  keeping  that  which  had  been  entrusted  to 
her.  All  such  attempts  to  literalize  the  figure 
seem  to  me  to  destroy  its  beauty.  An  illustra- 
tion of  its  unnaturalness  is  afforded  by  the  fact 
that  the  coin  to  which  Christ  refers,  "  a  piece  of 
silver,"  or  drachma  {dQu/uu),  did  not  have  any 
royal  image  upon  it,  but 
some  device  as  of  an  owl,  a 
tortoise,  or  the  head  of  Mi- 
nerva. Christ's  teaching 
abounds  in  illustrations.  In 
the  first  parable  he  employs 
a  figure  which  addresses  it- 
self to  the  minds  of  the  men 
DRACHMA.  in  the  audience,   Palestine, 

and  especially  Perea,  being 
a  pastoral  country ;  then  he  uses  one  which  ad- 
dresses itself  to  the  women ;  finally,  one  which 
addresses  itself  to  the  universal  heart.  The  les- 
son of  the  first  two  parables  is  the  same,  except 
that  the  former  brings  out  more  clearly  the  self- 
sacrifice  of  the  Saviour,  a  sacrifice  involved  in  all 
successful  labor  for  the  salvation  of  souls ;  this 
one  brings  out  more  clearly,  by  the  lighting  of 
the  candle  and  the  sweeping,  the  thoroughness 
of  the  search  made  by  Christ  and  to  be  made  by 
us.  The  former  again  implies  the  Saviour's  pity 
for  the  wandering  and  perishing,  the  latter 
God's  personal  ownership  in  the  soul  and  his 
sense  of  personal  loss  in  its  loss,  a  phase  of  truth 
which  interprets  the  woman's  language,  "I  have 
found  the  piece  which  I  had  lost.''''  The  piece  of 
money,  or  drachma,  was  worth  about  eight 
pence,  and  was  equivalent  to  a  day's  wages. 

11-32.  The  Parable  of  the  Prodigal 
Son. — So  universally  called,  though  the  term 
prodigal  son  does  not  appear  in  the  narrative. 
The  story  is  peculiar  to  Luke.  Those  who  ob- 
ject to  all  use  of  fiction  must  explain  as  best  they 


may  this  story,  for  such  it  is.  There  is  not  even 
an  application  attached  to  it ;  the  reader  is  left 
to  make  that  for  himself.  As  a  representation 
of  redeeming  love,  it  has  been  well  called  the 
Gospel  in  the  Gospel  {evangelium  in  evangelio) ;  in 
comparison  with  others,  "  the  crown  and  pearl 
of  all  his  (Christ's)  parables."  Merely  in  an 
artistic  view,  this  is  true,  every  detail  being  at 
once  true  to  the  external  life  and  true  to  the 
spiritual  experience  which  our  Lord  would  por- 
tray. As  a  disclosure  of  divine  love,  we  can 
hardly  realize  how  truly  it  was  a  revelation. 
Contrast  with  it  that  conception  of  God  which 
prevailed  in  the  nominally  Christian  church  iu 
the  days  of  the  Inquisition.  As  a  representation 
of  human  duty,  we  still  do  not  realize  its  mean- 
ing. Contrast  with  it  the  ordinary  feeling  in  a 
so-called  Christian  community  toward  the  erring 
and  the  fallen.  It  may  be  regarded  as  consisting 
of  five  facts:  vers.  11-13,  sin;  vers.  14r-16,  its  Re- 
sults ;  vers.  17-20,  repentance ;  vers.  80-2'l,  the 
divine  forgiveness  ;  vers.  25-32,  the  Pharisaic  re- 
ception of  the  repentant.  It  has  been  maintained, 
on  the  one  hand,  that  this  parable  is  inconsistent 
with  the  doctrine  of  mediation  or  atonement, 
since  it  indicates  a  free  forgiveness,  not  a  pur- 
chased redemption ;  on  the  other,  the  attempt 
has  been  made  to  find  some  analogy  for  Christ's 
saciiflce,  e.  g.,  in  the  killing  of  the  fatted  calf 
{Melanctho7i),  or  the  coming  out  of  the  father  to 
meet  his  son  ( Von  Gerlach).  The  parable  cer- 
tainly is  inconsistent  with  that  view  of  media- 
tion which  represents  God  as  loving  and  forgiv- 
ing the  human  race  because  Christ  died  for  it ; 
but  this  view  is  at  variance  (1)  with  direct  Scrip- 
ture teaching,  which  declares  that  God  so  loved 
the  world  that  he  gave  his  only  begotten  Son ; 
(2)  with  the  general  representations  of  the  divine 
love  as  inherent,  uncaused,  unpurchased,  and 
unpurchasable  ;  (3)  with  the  analogies  of  human 
experience,  implied  in  the  fatherhood  of  God, 
forgiveness,  in  its  highest  forms,  being  always 
and  by  its  very  nature  free.  But  this  parable  is 
not  inconsistent  with  that  view  of  mediation 
which  regards  the  incarnation  and  atonement  as 
a  disclosure  of  the  divine  love,  a  proffer  of  di- 
vine forgiveness,  and  the  method  in  which  God 
comes  to  seek  and  to  save  that  which  is  lost. 
All  truth  is  not  illustrated  by  one  teaching ;  and 
we  must  not  forget  that  this  parable  is  only  part 
of  a  discourse  ;  the  divine  work  in  redemption, 
the  suffering,  and  the  toil  are  abundantly  illus- 
trated in  the  going  out  of  the  shepherd  for  the 
lost  sheep,  and  the  searching  by  the  woman  for 


Cii.  XV.] 


LUKE. 


95 


13  And  not  many  days  after,  the  younger  son  gath- 
ered all  together,  and  look  his  journey  into  a  far  coun- 
try, and  there  wasted  his  substance  with  riotous  Hvlng. 

14  And  when  he  had  spent  all,  there  arose  a  mighty 
famine  s  in  that  land  ;  and  he  began  to  be  in  want. 


15  And  he  went  and  joined  himself  to  a  citizen  of  that 
country  ;  and  he  sent  him  into  his  fields  to  feed  swine. 

16  And  he  would  fain  have  filled  his  belly  with  the 
husks  ^  that  the  swine '  did  eat :  and  no  man  'gave  unto 
him. 


g  Amos  8  :  11,  12 ....  h  Isa.  44  :  20  ;  Hosea  12  : 


,  .  i  Ps.  73  :  22. 


the  lost  coin.  In  commenting  on  this  parable,  I 
do  not  think  it  necessary  or  advantageous  to 
refer  to  fanciful  interpretations  simply  to  con- 
demn them,  or  to  homiletical  additions  to  and 
exhortations  derived  from  the  parable.  I  sim- 
ply endeavor  to  offer  such  suggestions  as  may 
;iid  the  English  reader  in  a  devout  study  of  the 
sacred  text.  The  commentary  is  simply  to  be  a 
key  to  the  picture,  not  a  disquisition  upon  it. 

II,  12.  A  certain  man  had  Iavo  sons. 
The  two  sons  represent,  not  angels  and  men,  for 
the  spirit  of  the  elder  is  anything  but  angelic ; 
nor  Jews  and  Gentiles,  for  the  question  of  the 
admission  of  Gentiles  was  not  at  this  period  of 
Christ's  ministry  publicly  raised ;  that  belongs 
to  a  later  era  in  the  history  of  the  church.  Pri- 
marily, the  elder  son  represents  the  Pharisees, 
the  younger  son  the  publicans  and  sinners  (vers. 
1, 2) ;  secondarily,  the  elder  son  the  self-righteous 
and  proud,  the  younger  son  the  self -abased  and 
penitent.  See  further  on  vers.  2.5-33. — Father, 
give  me  the  portion  of  good.s  that  falleth 
to  me.  A  demand,  not  a  request.  There  is  no 
evidence  that  under  Jewish  law  the  son  had  a 
right  to  make  this  demand.  It  was  as  illegal  as 
it  was  unfilial.  It  represents  the  first  step  in 
sin,  the  demand  of  the  soul  for  independence  of 
God,  the  claim  to  own,  in  contradistinction  to 
the  spirit  which  accepts  all  things  from  God  as 
steward  and  trustee.  The  sinner's  demand  is, 
Give  me  my  portion  of  goods  ;  the  Christian's 
prayer  is.  Give  me  day  by  day  my  daily  bread. 
So  Adam  and  Eve  treated  the  fruits  of  the  gar- 
den as  their  own,  to  be  used  by  them  for  them- 
selves, irrespective  of  the  divine  commands. — 
And  he  divided  unto  them  his  living. 
Giving  the  younger  son  one-half  of  that  which 
fell  to  the  elder  (Deut.  21 :  17),  the  control  and  use 
of  which  he  reserves  to  himself  during  his  life- 
time (ver.  31 ).  This  divisiou  illustrates  the  per- 
mission of  free-wiU  to  man.  Its  spiritual  signifi- 
cance is  illustrated  by  Rom.  1  :  21-28,  and  itself 
illustrates  that  passage.  It  is  a  striking  rebuke 
of  all  attempt  at  religious  compulsion,  and  is 
even  a  hint  to  parents  that  legal  restraints,  at- 
tempted in  the  case  of  sons  that  have  reached  a 
relatively  mature  age,  is  not  according  to  God's 
method,  "who  does  not  compel  the  inclinations 
of  a  depraved  heart,  which  can  only  be  cured  by 
experiencing  the  bitter  results  of  sin." 

13.  And  not  many  days  after.  But  not 
immediately.  There  is  a  hint  of  the  develop- 
ment of  sin.    Independence  of  God  comes  first ; 


departure  from  God  follows.  So  Adam,  after 
disobedience,  desired  to  hide  from  God.— And 
took  his  journey  into  a  far  country.  "The 
far  country  is  forgetfulness  of  God.'"— {Angus- 
tine. )  We  are  always  far  from  God  when  we  are 
living  without  respect  to,  or  trust  in,  or  obedi- 
ence under  him  ;  though  he  is  never  far  from  us. 
In  this  respect  the  imagery  of  the  parable,  being 
taken  from  human  experience,  is  necessarily  im- 
perfect. The  heavenly  Father  never  loses  sight 
of  or  ceases  to  care  for,  watch  over,  and  protect 
his  prodigal  son.  Even  the  famine  and  the  hun- 
ger are  Gospel  messengers  sent  from  him. — And 
there  Avasted  his  substance  with  riotous 
living.  This  ordinary  English  translation  pic- 
torially  illustrates  his  course,  which  was  clearly 
one  of  dissipation.  But  the  Greek  is  literally, 
Scattered  what  he  had,  living  unsavingly,  and 
this  more  literal  translation  embodies  the  spir- 
itual truth  represented  in  the  picture.  For  the 
worldly  life  is  always  a  wasteful  life ;  he  that 
gathers  not  with  Christ  scattereth  abroad  (Matt. 
12 :  30),  and  he  that  gathers  not  for  eternity  lives 
unsavingly,  and  dies  a  pauper  (cb.  12 :  ig-ji  ). 

II,  15.  And  when  he  had  spent  all,  there 
arose  ami;4hty  famine  in  that  land.  There 
is  always  a  mighty  famine  in  the  "far  country;'' 
but  the  soul  rarely  feels  or  knows  it  until  all  that 
is  spent  which  for  the  time  gave  pleasure,  though 
never  real  satisfaction.  It  is  "a  famine  of  truth 
and  love,  and  of  all  whereby  the  spirit  of  man 
indeed  lives." — {Trench.)  But  more  than  this, 
there  is  often  a  famine  of  the  very  things  that 
gave  pleasure  ;  power  is  taken  away,  fame  blast- 
ed, friends  depart,  in  old  age  pleasures  of  the 
senses  fail ;  and  in  this  experience  of  famine  the 
soul  always  begins  to  feel  its  own  want  of  a 
something  which  the  far  country  cannot  supply. 
— He  himself  began  to  be  in  Avant.  The  ex- 
periences of  Solomon  in  Biblical  history  and  of 
Byron  in  secular  history  illustrate  what  is  this 
want  in  time  of  famine.  Even  more  strikingly 
is  it  illustrated  by  the  autobiography  of  John 
Stuart  Mill.  This  sense  of  want  is  itself  the 
voice  of  God  calling  the  prodigal  home.  Soul- 
weariness  is  Christ's  invitation,  "Come  unto  me, 
ail  ye  that  labor  and  are  heavy  laden,  and  I  will 
give  you  rest." — And  he  Avent  and  joined 
himself  to  a  citizen  of  that  country,  and 
he  sent  him  into  his  fields  to  feed  sAvine. 
The  occupation  of  the  swineherd  was  the  very 
lowest  imaginable  to  Jewish  thought.  No  deep- 
er degradation  than  this  was  possible.     Never- 


96 


LUKE. 


[Ch.  XV. 


17  And  when  he  came  to  himself,  he  said,  How  many 
hired  servants  of  my  father's  have  bread  enough  and 
to  spare,  and  I  perisli  with  hunger  ! 

18  I  ■>  will  arise  and  go  to  my  father,  and  will  say 


unto  him,  Father,  I  have  sinned  against  heaven,  and 
before  thee, 

19  And  am  no  more  worthy  to  be  called  thy  son; 
make  me  as  one  of  thy  hired  servants. 


theless,  it  is  not  true  that  he  "sinks  lower  and 
lower  "  (Alford),  though  this  is  the  almost  uni- 
versal interpretation  of  this  change.  On  the 
contrary,  to  fast  with  swine  is  better  than  to 
feast  with  harlots.  The  prodigal  attempts  to 
make  a  step  upward,  and  fails.  In  spiritual  ex- 
perience, this  attempt  has  its  parallel  in  the  en- 
deavor of  the  sinner  to  retrieve  himself  while 
still  far  from  God.  He  is  ashamed  to  return  to 
God  just  as  he  is,  and  desires  first  to  better  him- 
self somewhat,  to  make  himself  presentable,  at 
least  to  attest  the  genuineness  of  his  repentance 
by  his  moral  reform ;  or  more  generally  he  ex- 
pects to  remain  in  the  "far  country,"  but  as  a 
reformed  man,  sober,  industrious,  respectable. 


IG.  And  he  would  fain  have  filled  his 
belly  with  the  husks  that  the  swine  did 
eat;   and  no  man  gave   unto  him.     These 

husks  (i^tnuTinr)  are  the  fruit  of  the  carob  tree; 
called  sometimes  St.  John's  bread-tree,  from  the 
tradition  that  John  the  Baptist  fed  on  its  fruit ; 
it- is  common  in  southern  Italy,  Spain,  northern 


Africa,  and  the  Levant;  the  fruit  resembles  a 
bean-pot,  though  somewhat  larger,  and  curved 
more  in  the  form  of  a  sickle  ;  they  have  a  hard, 
dark  cuticle,  and  a  dull,  sweet  taste ;  and  they 
are  used  both  for  foddermg  cattle  and  for  food 
by  the  very  poor.  The  Greek  implies,  not  that 
the  prodigal  would  have  eaten  of  these  husks, 
and  no  man  gave  him,  but  that  he  did  eat  them, 
no  one  giving  to  him  anything  better.  In  the 
phrase,  fain  have  filled  his  belly,  is  an  indication 
that  the  food  of  the  "far  country,"  though  it 
may  iill  avoid,  can  never  truly  satisfy  the  hunger 
of  the  soul ;  in  the  characterisation  of  the  husks, 
as  the  food  that  the  swine  did  eat,  is  a  suggestion 
that  it  offers  to  man  only  that  which  at  best  can 
supply  his  physical  and  animal  wants,  nothing 
for  his  immortal  nature ;  in  this  declaration, 
no  man  gave  unto  him,  is  a  hint  of  "man's  inhu- 
manity to  man,"  the  famine  of  sympathy  and 
love  in  the  country  far  from  God. 

1 7.  In  this  and  the  succeeding  verses,  every 
element  in  the  experience  of  a  true  repentance  is 
clearly  traced,  consciousness  of  sin,  resolution 
of  repentance,  abandonment  of  sin,  rettirn  to 
God,  confession  to  Him  without  palliation  or 
excuse,  consecration  to  his  service.  Compare 
throughout  David's  repentance  and  action 
after  his  sin  in  the  matter  of  Bathsheba  (Psaim 
61). — And  when  he  came  to  himself.  Sin 
is  a  craze  ;  depravity  is  unnatural ;  in  con- 
version the  soul  comes  to  itself  as  well  as  to 
its  God.  Christ  looks  on  the  publican  and 
sinner  with  a  compassion  illustrated  by  that 
which  we  feel  for  the  insane.  Comp.  Luke 
23  :  34.  In  the  same  spirit  is  Solomon's 
prayer  (1  Kings  8 :  47),  and  Isaiah's  exhortation 
(isaiab  46:8). — IIow  many  hired  servants  of 
my  father.  The  prodigal,  too,  is  a  hired  ser- 
vant ;  his  first  thought  is  to  change  his  service 
from  that  of  the  citizen  of  the  far  country  to  that 
of  his  father.  "We  shall  see  how  this  idea  changes 
under  the  influence  of  the  father's  love.  The 
contrast  between  the  semce  of  the  world  and 
the  service  of  God  is  implied. — And  I  perish 
AVith  hunjier.  Literally,  Am  desfroijing  myself 
{urro'/.XtiKd, middle).  He  really  destroys  himself 
who  remains  in  want  away  from  the,  abundance 
of  his  Father's  table.  Observe  that  the  very  low- 
est possible  motive  suflBces  for  a  starting-point 
in  Christian  experience.  The  prodigal  is  moved 
by  hunger  in  the  first  instance  ;  the  sense  of  sin 
and  the  resolution  of  repentance  and  confession 
came  subsequently.    Any  motive  that  actually 


Ch.  XV.] 


LUKE. 


97 


20  And  he  arose,  and  came  to  his  father.  But  when 
he  was  yet  a  great  way''  off,  his  lather  saw  him,  and 
had  compassion,  and  ran,  and  fell  on  his  neck,  and 
kissed  him. 


21  And  the  son  said  unto  him,  Father,  I  have  sinned 
against  heaven,'  and  in  thy  sight,  and  am  no  more 
worthy  to  be  called  thy  son. 

22  But  the  father  said  to  his  servants,  Bring "  forth 


k  Acts  2  :  39  ;  Ephes.  2  :  13,  17 1  Ps.  51  :  4 . . . .  m  Zech.  3  :  3-6. 


leads  the  soul  to  repentance,  suflSces,  no  matter 
what  it  is. 
18, 19.  I  will  arise  and  go  to  my  father. 

As  departure  from  God  is  the  essence  of  all  sin, 
so  returning  to  God  is  the  essence  of  all  repent- 
ance. Without  this  return  repentance  is  spuri- 
ous and  reform  transitory.  Observe,  too,  that 
the  remedy  for  all  dissipation  and  riotious  living 
is,  not  a  resolution  of  total  abstinence  in  the  far 
country,  but  an  abandonment  of  it,  and  a  return 
to  God. — Father,  I  have  sinned  unto  hea- 
ven. Not  against  heaven,  a  meaning  which  the 
preposition  {tig)  will  not  bear.  The  true  signifi- 
cation of  the  phrase  is  interpreted  by  Shake- 
speare :  "  My  oilence  is  rank  ;  it  smells  to  hea- 
ven." Comp.  Rev.  18  :  .5  (where,  however,  the 
Greek  preposition  is  different,  «;,>/0)  and  Jer. 
51  :  9. — And  before  thee.  Comp.  Psalm  .51  : 4. 
"Against  thee,  thee  only  have  I  sinned,"  albeit 
David  had  sinned  against  himself,  Bathsheba, 
Uriah,  and  the  laws  and  order  of  his  own  king- 
dom. The  sense  of  sin  against  God  swallows  up  all 
other  and  lesser  thoughts  of  sin. — And  am  no 
more  worthy  to  be  called  thy  son.  Not  his 
wastefulness  or  licentiousness,  but  that  he  has 
fallen  away  from  his  sonship,  chiefly  oppresses 
him.  Whatever  in  us  makes  us  unworthy  to  be 
called  sons  of  God,  should  bring  us  to  him  with 
like  confession,  be  the  form  of  that  sin  what  it 
may. — Make  me  as  one  of  thy  hired  ser- 
vants. Consecration  always  accompanies  true 
confession. 

20.  And  he  arose  and  came  toward  his 
father.  Toward,  not  to  (ttqoc).  He  did  not  come 
to  his  father,  his  father  came  out  to  him.  This 
actual  setting  out  on  the  homeward  journey  is 
the  turning-point  in  the  prodigal's  life.  The  sin- 
ner may  have  conviction  of  sin  and  resolution  of 
reform  in  the  future,  and  remain  unsaved  in 
the  far  country ;  it  is  actually  arising  and  going 
that  saves.  To  this  God  makes  the  promise  of 
Isaiah  55  :  7.  Whatever  sense  of  sin  suffices  to 
lead  to  this  return  is  sufficient ;  no  need  to  wait 
for  deeper  convictions;  whatever  trust  in  God 
suffices  to  inspire  to  this  is  sufficient ;  no  need  to 
wait  for  greater  faith.  Note  two  suggestive  facts 
in  the  prodigal's  experience :  (1)  the  joy  and 
peace,  the  father's  kiss,  ring,  robe,  etc.,  are  not 
Instantly  conferred  ;  there  is  a  way  to  be  traveled 
first ;  often  in  actual  experience  it  is  a  long  and 
weary  one  ;  (3)  though  the  prodigal  brings  noth- 
ing good  with  him,  neither  does  he  bring  any- 
thing evil.   He  forsakes  all  in  turning  his  back  on 


the  far  country.  "  In  the  act  of  fleeing  to  his 
father,  the  prodigal  leaves  his  associates,  and  his 
habits,  and  his  tastes  behind." — (A^-not.)  But 
when  he  was  yet  a  great  way  off.  Rather, 
While  he  yet  held  himself  a  great  way  off,  as  though 
his  courage  failed  when  he  drew  near,  and  he 
dared  not  venture  into  the  house  and  the  pres- 
ence of  the  father  against  whom  he  had  so 
sinned.  This  interpretation  the  original  will  bear, 
though  it  does  not  require  it ;  and  this  interpre- 
tation answers  to  that  mistaken  feeling  of  fear 
which  is  the  last  obstacle  between  a  repentant 
soul  and  the  heavenly  Father. — His  father  .saw 
him.  An  intimation  that  he  hoped  and  was 
looking  for  the  prodigal's  return  (james4:8). — 
And  had  compassion.  Literally,  his  bowels, 
or,  as  we  should  say,  his  heart  was  moved.  That 
strange  thrill  is  indicated,  which  love  sends 
through  the  whole  frame  when  powerfully  ex- 
cited ;  a  suggestive  revelation  of  the  warmth  and 
the  personality  of  the  divine  love. — And  ran 
and  fell  on  his  neck  and  kissed  him. 
Comp.  Gen.  46  :  29.  Observe  the  father's  kiss 
precedes  the  son's  confession.  Comp.  Ezek. 
36  :  31 ;  Ephes.  2  :  4  ;  1  John  4  :  10.  While  in 
this  parable  the  story  of  repentance  and  return  is 
predominant,  yet  even  here  we  have,  in  the  go- 
ing forth  of  the  father,  and  the  kiss  preceding 
confession,  an  intimation  of  that  germinating  and 
inspiring  love  of  God  which  awakens  love  and  re- 
pentance, and  leads  to  confession  and  return  in 
human  experience,  a  truth  more  clearly  brought 
out  in  the  preceding  parables.  We  are  not  to 
conclude  that  because  the  son  arose  and  went  to 
his  father,  that  the  soul  goes  to  God  before  the 
divine  influence  touches  and  draws  it.  See  John 
6  :44. 

31.  And  the  son  said  unto  him.  Father 
*  *  *  I  am  no  more  worthy  to  be  called 
thy  son.  But  he  did  not  add,  Make  me  as  one 
of  thy  hired  servants  (ver.  19).  Why  ?  Because 
sonship  is  more  than  service  ;  and  he  that  came 
expecting  to  be  a  servant,  in  the  kiss  and  em- 
brace received  the  spirit  of  adoption,  whereby  he 
cried  Abba  Father.  See  Rom.  8  :  14,  15 ;  Gal. 
4:6,  7  ;  John  15  :  15.  The  father's  love  pre- 
vented the  request  for  a  servant's  place.  To  re- 
turn to  God  requires  faith ;  to  receive  God  re- 
quires greater  faith.  There  are  many  in  the 
church  who  come  with  the  prayer.  Make  me  as 
one  of  thy  hired  servants,  and  never  realize  that 
God's  answer  is.  This,  my  son,  was  dead,  and  is 
alive  again,  was  lost,  and  is  found.    Amot,  fol- 


98 


LUKE. 


[Ch.  XV. 


the  best  robe,  and  put  it  on  him ;  and  put  a  ring  on  his 
hand,  and  shoes  on  his  feet : 

23  And  bring  hither  tlie  I'atted  calf,  and  kill  it :  and 
let  us  eat,  and  be  merry : 


24  For"  this  my  son  was  dead,"  and  is  alive p  again  ; 
he  was')  lost,  and  is  found.  And  they  began  to  be 
merr)'. 

25  Now  his  elder  son  was  in  the  field:  and  as  he 


n  verse  32 ....  0  Ephea.  2  :  1 ;  6  :  14 ;  Rev.  3  :  1 ....  p  Rom.  6  :  11,  13  . . . .  q  ch.  19  :  10  ;  Ezek.  34  :  4,  16. 


lowing  and  amplifying  the  suggestion  of  Bengel, 
well  represents  both  the  pictorial  scene  and  its 
spiritual  significance-  "The  son,  lying  on  the 
father's  bosom,  with  the  father's  tears  falling 
warm  on  the  upturned  face,  is  some  degrees  fur- 
ther advanced  in  the  spirit  of  adoption,  than  when 
he  first  planned  repentance  beside  the  swine  in 
his  master's  field.  Then  and  there  the  legal  spirit 
of  fear,  because  of  guilt,  still  lingered  in  his  heart ; 
he  ventured  to  hope  for  exemption  from  punish- 
ment, but  not  for  restoration  to  the  place  of  a 
beloved  son.  Now  the  spirit  of  bondage  has  been 
conclusively  cast  out  by  the  experience  of  his 
father's  love  ;  the  fragments  of  stone  that  had 
hitherto  remained,  even  in  a  broken  heart,  are 
utterly  melted  at  last,  as  if  by  fire  from  heaven. 
He  could  not  now  complete  the  speech  which  he 
had  prepared  ;  its  later  words  faltered  and  fell 
inarticulate.  He  could  not  now  ask  for  the  place 
of  a  servant,  for  he  was  already  in  the  place  of  a 
son." 

22,  23.  But  the  father  said  *  *  *  and 
let  us  eat  and  be  merry.  The  divine  forgive- 
ness is  not  merely  release  from  punishment.  It 
receives  back  the  lost  son  to  home  and  love,  and 
gives  to  him  the  place  and  the  gifts  which  he  had 
thrown  away.  "  When  he  ascended  up  on  high 
he  *  *  *  gave  gifts  unto  men  "  (Ephes.  4  :  s).  And 
each  gift  in  the  list  in  the  parable  is  at  least 
suggestive  spiritually.  Without  indulging  in  fan- 
ciful interpretations  we  may  properly  note  the 
spiritual  parallel  and  meaning  in  each.  Tlu:  best 
robe  is  not,  as  some  commentators  render  it,  the 
former  robe,  for  this  is  not  the  most  natural  ren- 
dering of  the  original,  and  redemption  does  not 
merely  reclothe  us  in  our  cast-off  garments,  but 
in  a  new  attire.  The  robe  or  stole  (oroki))  was  a 
long,  flowing  garment,  worn  as  a  mark  of  special 
honor  (Mark  u  :  38 :  Luke  20  •  46),  and  was  Conferred 
by  rich  hosts  on  specially  favored  guests  (oen. 
41  :  42)  ;  for  its  spiritual  significance,  see  Isaiah 
CI  :  10  ;  Zech.  3  :  3,  4 ;  Matt.  22  :  11,  note  ;  Col. 
3  :  13  ;  Rev.  6  :  11 ;  7:9,  13,  14.  The  ritig,  hav- 
ing on  it  a  seal,  was  a  symbol  of  authority  con- 
ferred by  a  king  on  a  subordin.ite  (oen.  4i :  42 ; 
Esther  3 :  10, 11 ;  8 :  2,  s).  It  represents  in  Scripture 
emblems,  less  the  betrothal  of  the  soul  to 
Christ  (Hosea2: 19, 2o),  than  the  dignity  and  power 
conferred  upon  the  sons  of  God,  whom  he  makes 
kings,  giving  them  authority  in  the  kingdom  of 
God  on  earth  (Matt.  i6 :  19,  note),  and  preparing  them 
to  reign  with  him  hereafter  (Matt.  19 :  28 ;  Rev.  1 :  e ; 
5 :  10).  The  sJwes  were  a  symbol  of  freedom  ;  they 
were  taken  off,  as  the  hat  with  us,  in  the  pres- 


ence of  a  superior,  and  the  slave  went  barefoot. 
The  son  is  free  from  the  bondage  of  the  law  (Rom. 
7 :  4, 6,  etc.),  being  no  more  a  slave  but  a  son,  heir 
of  God  and  joint  heir  with  Christ  (Rom.  8  -.  17  j  comp. 
Ephes.  6 ;  15 ;  Sol.  Song  7 :  i).  In  the  East,  wlicrc  life  is 
much  more  simple  than  with  us,  it  is  not  un- 
usual io  kill  the  calf  as  a  preparation  for  a  meal 
after  the  guest  has  arrived  (oen.  i8 :  e-s).  Killing 
the  fatted  calf  here  is  simply  a  symbol  of  the 
welcome  accorded  to  the  returning  prodigal,  and 
of  the  provision  made  for  his  wants  in  his  father's 
home.  There  is  no  justification  for  the  idea  that  it 
symbolizes  the  sacrifice  of  Christ,  a  notion  which 
deserves  mention  only  that  it  may  be  condemned. 
See  vers.  27-30,  note.  The  features  in  this  scene 
are  the  more  suggestive  by  the  contrast ;  the 
sympathy  of  the  father  with  the  indifference  of 
the  citizen  of  the  far  country,  the  best  robe  with 
the  rags  of  the  prodigal  (isaiah  64  : 6),  the  ring  and 
the  shoes  with  his  former  servile  condition,  the 
fatted  calf  with  the  husks  that  the  swine  did  eat. 

24.  For  this  my  son  was  dead,  and  is 
alive  again.  How  dead,  and  how  made  alive 
again,  is  spiritually  interpreted  by  Ephes  2  :  l-(5, 
which  is  indeed  a  wonderful  comment  and  inter- 
pretation on  this  whole  parable. — And  they  be- 
gan to  be  merry.  Christ  often  represents  re- 
ligion by  the  metaphor  of  a  feast ;  never  by  that 
of  a  funeral.  His  portrayal  of  it  is  in  strong 
contrast  with  the  asceticism  of  all  heathen  re- 
ligion, often  borrowed  by  and  engrafted  on  the 
Christian  church.  The  rejoicing  of  the  father 
and  his  household,  illustrates  the  spirit  with 
which  the  church  should  welcome  returning 
prodigals. 

25,  26.  Now  his  elder  son  was  in  the 
field.  This  elder  son  represents  primarily  the 
Pharisees,  secondarily  all  who  are  possessed  of 
the  Pharisaic  spirit  of  pride  and  self-satisfaction 
in  their  own  righteousness.  It  is  no  answer  to 
this  self-evident  view  to  say,  that  it  is  not  true  of 
such  that  they  have  never  transgressed  the  hea- 
venly Father's  commandment  (ver.  29).  This  was 
and  is  their  estimate  of  themselves  (Phii.  3 : 5,  a), 
and  Christ  in  this  parable  takes  them  at  their 
own  estimate.  Assuming,  he  says  in  effect,  that 
you  are  all  that  you  claim  to  be,  see  what  is  your 
demeanor  toward  these  repentant  and  returning 
publicans  and  sinners  ;  and  what  it  ought  to  be. 
The  elder  brother  thus  answers  to  the  nine 
pieces  of  money  and  the  ninety-nine  sheep,  in  the 
preceding  parable.  In  fact,  the  elder  brother 
now  becomes  a  lost  son,  a  w.anderer,  dead,  by 
his  mental  and  moral  estrangement  from    his 


Ch.  XV.] 


LUKE. 


99 


came  and  drew  nigh  to  the  house,  he  heard  music  and 
dancing.' 

26  And  he  called  one  of  the  servants,  and  asked 
what  these  things  meant. 

27  And  he  said  unto  him,  Thy  brother  is  come  ;  and 
thy  father  hath  killed  the  fatted  calf,  because  he  hath 
received  him  safe  and  sound. 

28  And  he  was  angry,"  and  would  not  go  in  :  there- 
fore came  his  father  out,  and  entreated  him. 

29  And  he,  answering,  said  to  kis  father,  Lo,  these 
many  years  do  I '  serve  thee,  neither  transgressed  "  I 


at  any  time  thy  commandment ;  and  yet  thou  never 
gavest  me  a  kid,  that  I  might  make  merry  with  my 
triends  : 

30  But  as  soon  as  this  thy  son  was  come,  which  hath 
devoured  thy  living  with  harlots,  thou  hast  killed  for 
him  the  fatted  call. 

31  And  he  said  unto  him,  Son,  thou  art  ever  "with 
me,  and  all  that  I  have  is  thine. 

32  It  was  meet "  that  we  should  make  merry,  and  be 
glad  :  «  lory  this  thy  brother  was  dead,  and  is  aUve 
again  ;  and  was  lost,  and  is  found. 


r  Ps.  30  :  11 ;   126  :  1,  2 s  Jonah  4  :  1-3;  Rnni.  10  :  19...  t  ch.  18  :  II  ;  Isa.  65  :  5 u  Phil.  3  :  6 v  Rom.  9  :4  j   11  :  1 w  Jonah 

4:  10,  11 X  Ps.  51  :  8;  Isa.  35  :  10 y  verse  24. 


father.  See  this  fact  illustrated  below. — He 
heard  music  and  dancing.  "This  is  one  of 
those  by-glances  into  the  lesser  occupations  and 
recreations  of  human  life,  by  which  the  Lord  so 
often  stamps  his  tacit  approval  on  the  joys  and 
unbendings  of  men.  Would  these  festal  employ- 
ments have  been  here  mentioned  by  Him  on  so 
blessed  and  solemn  an  occasion,  if  they  were 
really  among  those  works  of  the  devil  which  He 
came  into  the  world  to  destroy?" — [Alford.) 
Comp.  Matt.  11  :  16-19,  notes. — What  these 
thins:s  meant.  Not  only  to  the  world,  but 
also  to  many  in  the  church,  the  joy  of  salvation 
is  inexplicable. 

27-30.  Because  he  hath  received  him 
safe  and  sound,  i.  e.,  in  health;  to  the  ser- 
vant, the  physical  restoration  of  the  prodigal 
is  prominent ;  in  the  Christian  experience  the 
sinner  becomes  spiritually  safe  and  sound  by 
his  return.  The  Father  is  also  the  Great  Physi- 
cian. Observe  that  the  killing  of  the  fatted  calf 
is  because  of  the  prodigal's  return.  This  alone 
should  have  sufficed  to  prevent  the  idea  that  it 
represents  Christ's  atonement.  The  death  of 
Christ  is  the  ground  of  the  sinner's  pardon,  not 
the  result  of  it. — And  he  was  angry.  So  the 
Pharisees  were  angry  with  Christ  for  receiving 
publicans  and  sinners  (ver  2 ;  ch.  19  . 7 :  Matt.  9 :  11), 
and  the  Jews  were  angry  because  Gentiles  were 
received  (ch.  4  :  28;  Acts  23 :  2i).  —  Therefore  his 
father  came  out  and  entreated  him.  It 
was  a  part  of  the  ministry  of  Christ  to  break 
down  the  middle  wall  of  partition  between  Phar- 
isee and  publican,  Jew  and  Gentile,  the  high  and 
the  low,  not  only  by  rescuing  the  latter  from 
their  degradation,  but  also  by  saving  the  former 
from  their  pride. — Neither  transgressed  I  at 
any  time  thy  commandment.  The  spirit  of 
Pharisaism,  embodied  in  an  utterance  copied, 
almost  verbatim,  from  the  utterance  of  at  least 
one  Pharisee  (ch.  is :  21). — With  my  friends. 
The  me  and  my,  show  that  this  son  is  as  really 
separated  from  his  father,  though  being  under 
his  roof  and  obedient  to  his  commaoids,  as  the 
other  son,  who  had  wandered  away  from  it. 
Contrast  the  further  language  in  ver.  31. — Hath 
devoured  thy  living  Avith  harlots. — Very 
probably  true  ;  nevertheless  it  is  only  the  sur- 


mise of  jealous  suspicion.  The  Pharisee  always 
aggravates  every  one's  sins  but  his  own.  His 
spirit  illustrates,  by  contrast,  the  charity  that 
thinketh  no  evil. 

31,  32.  With  a  soft  answer  the  father  seeks 
to  turn  away  wrath. — Thou  art  ever  with  me. 
The  elder. son  by  his  language  has  made  himself 
as  one  of  the  hired  servants,  These  many  years  do 
I  serve  thee,  and  he  querulously  asks  for  his  re- 
ward. The  father  gently  reminds  him  that  he 
is  a  son,  and  that  to  be  with  him  and  to  be  his 
heir,  is  his  reward. — All  that  I  have  is  thine. 
For  the  younger  son  had  spent  his  portion  ;  what 
remained  belonged  to  the  elder  at  the  lather's 
death.  If  we  are  sons  of  God,  all  that  he  has  is 
also  ours  (1  Cor.  3  :  21-23).  —  It  was  meet  that 
we  should  make  merry  and  be  glad.  A 
reassertion  of  the  spirit  of  thanksgiving  and  joy- 
fulness  with  which  the  church  should  ever  greet 
the  repentance  and  return  of  the  sinner.  The  full 
lesson  of  the  contrast  between  the  elder  brother 
and  the  father,  is  lost  if  we  faO  to  observe  this 
radical  difference  ;  the  elder  brother  is  oblivious 
of  the  present,  and  thinks  only  of  the  past  of  the 
sinner  ;  "  thy  son  *  *  which  hath  devoured  thy 
living  with  harlots  ;  "  the  father  forgets  the  past 

(Isaiah  44  :  22 ;    Jer.   31  :   34),     and    thinks    Only    Of    the 

present,  or  rather  recalls  the  first  only  to  en- 
hance the  joy  of  the  present.  "Thy  brother  was 
dead,  and  is  alive  again  ;  was  lost,  and  is  found." 
Nothing  is  said  as  to  whether  the  elder  brother 
suffered  himself  to  be  entreated  or  not.  Our 
Lord  leaves  each  Pharisee  to  answer  to  his  own 
conscience  the  question,  whether  he  will  be  en- 
treated or  no.  

Ch.  16  :  1-T8.  THE  PARABLE  OF  THE  UNJUST 
STEWARD,  AND  INSTRUCTIONS  CONNECTED  THEItE- 
WITH.  CovETOUSNESS  IS  FOLLY  (ch.  12  :  20) ;  liber- 
ality IS  SHREWDNESS. 

This  parable,  and  the  one  which  follows,  on  the 
rich  man  and  Lazarus  (vers.  19-31),  are  peculiar  to 
Luke.  They  belong  to  the  Perean  ministry  of 
our  Lord,  and  are  closely  connected,  both  logi- 
cally and  grammatically,  with  the  parables  of  the 
preceding  chapter.  The  opening  phrase,  "J.wd 
he  said  also,'"  indicates  that  the  teachings  of  this 
chapter  followed  immediately  upon  those  of  the 


100 


LUKE. 


[Ch.  XVI. 


CHAPTER   XVI. 

AND  he  said  also  unto  his  disciples,  There  was  a 
certain  rich  man,  which  had  a  steward  ;  and  the 
same  was  accused  unto  him  that  he  had  wasted  his 
goods. 

2  And  he  called  him,  and  said  unto  him,  How  is  it 
that  1  hear  this  of  thee  ?  give  an  account  of  thy  stew- 
ardship ;  ^  for  thou  mayest  be  no  longer  steward. 


3  Then  the  steward  said  within  himself,  What  shall  I 
do?  for  my  lord  taketh  away  from  me  the  steward- 
ship :  I  cannot  dig  ;  to  beg  I  am  ashamed. 

4  I  am  resolved  what  to  do,  that,  when  I  am  put  out 
of  the  stewardship,  they  may  receive  me  into  their 
houses. 

5  So  he  called  every  one  of  his  lord's  debtors  unto 
hitii,  and  said  unto  the  first.  How  much  owest  thou 
unto  my  lord  ? 


:  ch.  12  :  42  J  1  Cor.  4  :  2  ;  1  Tim.  4  :  14  ;  1  Pet.  4  :  10. 


chapter  preceding.  The  parables  of  the  lost 
sheep,  the  lost  coin,  and  the  lost  son,  are  a  re- 
buke of  the  pride  of  the  Pharisees ;  the  parables 
of  this  chapter  are  a  rebuke  of  their  covetous- 
ness  (see  ver.  14).  This  fact  affords  the  key-note  to 
what  has  been  regarded  the  most  dlfBcult  of  our 
Lord's  parables.  The  difficulties  are  real ;  but 
they  seem  to  me  to  have  been  greatly  exagger- 
ated by  the  older  commentators.  The  yariety  of 
interpretations  which  have  been  suggested  will 
be  sufficiently  indicated  to  the  reader  by  the  fact 
that  the  steward  has  been  variously  taken  to 
represent  the  publicans,  the  Pharisees,  Judas 
Iscariot,  and  Pontius  Pilate  ;  and  the  lord  of  the 
steward  to  represent  God,  Mammon,  the  Ro- 
mans, and  the  devil.  Julian  the  apostate  charged 
that  in  this  parable  Christ  commentled  dishon- 
esty ;  and,  on  the  other  hand,  an  ingenious  Ger- 
man writer,  Schultz,  quoted  in  Trench,  has  un- 
dertaken to  show,  that  there  was  nothing  dishon- 
est in  the  course  of  the  steward.  V/ithout  en- 
tering into  any  of  these  disputes,  I  give  first, 
briefly,  what  seems  to  me  the  true  explanation  of 
particular  points  in  the  parable,  and  then,  in  a 
note  at  the  close,  a  statement  of  its  significance 
as  a  whole.  The  best  modern  commentators  are 
generally  substantially  agreed  in  its  interpreta- 
tion— Trench,  Alford,  Arnot,  Godet,  etc. 

1,2.  Unto  his  disciples.  Not  merely  to 
the  twelve  ;  not  especially  to  the  publicans  ;  not 
at  all  to  the  Pharisees,  though  in  their  hearing 
(ver.  u) ;  but  to  such  as  were  willing  to  be  learners 
of  him.  The  parable  is  a  warning  against  Phari- 
saism, but  it  is  addressed  to  his  own  pupDs,  to 
the  children  of  light,  not  to  those  of  this, world 
(ver.  8).  —  There  was  a  certain  rich  man, 
who  had  a  steward.  Other  parallel  teachings 
of  Scripture,  especially  of  Christ  (see  beiow,  and  iiag. 
2:8;  Psalm  60 :  10-12),  represent  God  as  master,  man 
as  steward,  and  property  as  something  intrusted 
to  his  stewardship ;  and  these  should  have 
guarded  against  the  artificial  interpretations  to 
which  1  have  referred  above.  The  sieicard  is  a 
bailiff,  intrusted  with  the  entire  management  of 
the  master's  estate.  Such  stewardships,  rela- 
tively unknown  in  this  country,  are  common  in 
Ireland,  Italy,  the  East,  and  wherever  property 
is  owned  in  large  estates,  and  the  owners  are  not 
men  of  business,  or  are  habitually  or  frequently 
absent  from  their  estates.    Such  a  steward  or 


baiUff  is  necessarily  intrusted  with  almost  abso- 
lute power  over  his  owner's  property.  For  Scrip- 
tural illustrations  of  such  stewardship,  see  the 
cases  of  Elijah  and  Joseph  (oen.  24  : 2-12 ;  39 :  4). — 
And  the  same  was  accused  unto  him,  that 
he  was  wasting  his  goods*  Not  had  ivasted. 
The  imperfect  tense  is  used  in  the  original,  and 
it  indicates  a  habit  of  wasting,  still  carried  on. 
Here  is  the  same  sin  as  that  of  the  prodigal,  and 
represented  by  the  same  Greek  word  (ch.  15 :  13). 
All  sin  is  a  wasting  of  that  which  belongs  to 
God ;  and  it  is  always  accompanied  by  a  forget- 
fulness  of  God,  so  that  his  coming  and  his  demand 
for  an  accounting  is  a  surprise.  Comp.  Matt. 
24  :  48-51, — Give  an  account  of  thy  stew- 
ardship :  for  thou  mayest  be  steward  no 
longer.  There  is  no  trial,  but  sentence  of  con- 
demnation. We  are  condemned  already,  and  the 
day  of  judgment  is  a  day,  not  of  trial,  but  of  dis- 
closure and  of  reckoning.  Death  is  thus  God's 
call  to  us  for  an  accounting  of  all  things  with 
which  he  has  intrusted  us.  "  The  great  truth 
lies  in  the  background,  that  that  dismissal, 
death  itself,  is  the  consequence  of  this  wast- 
ing of  his  goods — the  wages  of  sin  is  death." 
-iAlford.) 

3,  4.  What  shall  I  do  ?  *  ^  *  I  can- 
not dig ;  to  beg  I  am  ashamed.  A  graphic 
picture  of  the  perplexity  and  dismay  of  the  man 
of  the  world  when  summoned  by  death  to  give 
an  account  of  his  stewardshijj.  He  has  laid  up 
for  himself  no  treasure  above  ;  he  is  conscious 
that  he  has  developed  no  powers  for  service  in 
the  eternal  kingdom  ;  he  is  ashamed  to  cast  him- 
self as  a  beggar,  even  before  his  God,  and  enter 
the  kingdom  simply  as  a  sujjpliant. — I  am  re- 
solved what  to  do.  Reflection  brings  him,  as 
it  brought  the  prodigal,  to  himself.  The  conclu- 
sion here  is  the  result  of  cogitation.  "All  at 
once,  after  long  reflection,  he  exclaims,  as  if 
striking  his  forehead  :  I  have  it.'"— (Godd.)  The 
conclusion  is  the  one  to  which  many  a  rich  man 
is  brought  who,  by  the  benefactions  of  his  will, 
endeavors  to  compensate  for  the  niggardliness  of 
his  life. — That  they  (i.  e.,  his  lord's  debtors) 
may  receive  me. 

5-7.  So  he  called  every  one  of  his  lord's 
debtors.  These  would  be  either  merchants  or 
other  purchasers,  who  had  received  their  stores 
and  not  yet  paid  for  them  {Alford),  or  tenants, 


Ch.  XVI.] 


LUKE. 


101 


6  And  he  saidj  An  hundred  measures  of  oil.  And  he 
said  unto  him,  Take  thy  bill,  and  sit  down  quickly,  and 
write  fifty. 

7  Then  said  he  to  another.  And  how  much  owest 
thou  ?  And  he  said,  An  hundred  measures  of  wheat. 
And  he  said  unto  him.  Take  thy  bill,  and  write  four- 
score. 


8  And  the  lord  commended  the  unjust  steward,  be- 
cause he  had  done  wisely :  for  the  children  of  this 
world  are  in  their  generation  wiser  than  the  "  children 
of  light. 

9  And  I  say  unto  you.  Make ''  to  yourselves  friends 
of  the  mammon  of  unrigiiteousness ;  that,  when  ye 
fail,  they  may  receive  you  into  everlasting  habitations. 


a  John  12  :  06  ;  Eplies.  6:8 b  Ecclcs.  11  : 1  j  1  Tim.  6  :  18,  19. 


who  paid  their  rent,  as  it  is  almost  invariably 
paid  in  the  East,  and  very  generally  in  European 
estates,  in  produce.  The  oil  is  olive  oil ;  the 
ivheat  the  most  common  grain  of  Palestine  ;  both 
are  productions  of  the  soil.  The  measure  of  oil 
(iuToy),  contains  about  sixty. pints;  fifty  mea- 
sures would  be  worth  several  hundreds  of  dol- 
lars :  the  measure  of  wheat  {/oQoc)  contains  a  little 
over  eleven  bushels ;  the  twenty  measures  re- 
mitted would  amount  to  over  a  hundred  dollars 
in  value.  The  steward  knows  his  men,  and  cal- 
culates the  degree  of  liberality  which  he  must 
show  to  each  in  order  to  secure  their  hospitality. 
— Take  thy  bill.  Either  the  receipt  which  the 
debtor  had  given  for  the  goods,  or  the  lease 
which  he  had  signed  for  the  rent.  The  word  ren- 
dered bill  is  simply  writing.  This  the  tenant  is  him- 
self to  alter,  perhaps  that,  having  a  direct  share 
in  the  fraud,  he  may  be  precluded  from  inform- 
ing of  it,  subsequently.— Sit  down  quickly. 
Si.T.ply  a  graphic  touch,  indicating  the  haste 
of  the  whole  transaction. — And  write  fifty. 
The  accompanying  Illustration  shows  the  wri- 
ting materials  of  the  East  and  the  method  of 
writing.  The  ink  is  India  ink,  fine  lamp-black 
and  gum  perfumed  ;  the  pen  is  reed,  cut  aslant 
at  the  i^oint ;  the  writing  is  usually  done  by 
public  scribes,  who  hold  the  paper  in  the  left 
hand  in  writing.  Few,  except  the  members  of 
the  learned  professions,  are  trained  to  read  and 
write. 

8,  9.  And  the  lord  commended  the  un- 
just steward.  That  is,  Ms  lord  commended 
him.  It  is  not  said  by  Luke  that  Christ 
praised  the  unjust  steward,  but  by  Christ,  as 
part  of  the  parable,  that  the  master  commend- 
ed his  servant.  Of  course  it  is  implied  that  he 
discovered  the  trick.  —  Because  he  had 
done  ■wisely.  ShreiKlhj.  He  commended, 
not  the  morality  but  the  shrewdness  of  his 
course. — For  (what  follows  is  Christ's  com- 
ment on  the  whole  transaction,  the  action  of 
the  steward  and  the  commendation  of  his  lord) 
the  children  of  this  world  are  toAvard 
their  generation,  not  in  (t i),  but  imlo  (ti.), 
Aviser  (shrewder)  than  the  children  of 
light.  The  meaning  is,  not  that  the  worldly- 
minded  men  are  shrewder  than  spiritually- 
minded  men  in  their  management  of  earthly 
affairs  ;  nor  merely  that  they  are  wiser  in  deal- 
ing with  earthly  affairs  than  spiritually-minded 
men  with  spiritual  affairs ;  but  that  in  their 


dealings  with  one  another,  men  of  the  world 
get  more  worldly  profit  out  of  the  intercourse, 
than  spiritually-minded  get  of  spiritual  profit 
out  of  their  mutual  intercourse.  It  must  not  be 
forgotten  that  all  the  characters  in  this  parable 
are  children  of  this  world ;  the  steward  contrives 
the  fraud  ;  the  debtors  participate  in  it ;  and  the 
lord  commends  it. — And  I  say  unto  you. 
V/hat  follows  is  Christ's  application  of  the  para- 
ble. If  that  be  understood,  the  difflculties  in  the 
parable  itself  are  easily  cleared  away, — Make  to 
yourselves  fi  iends  (by  means)  of  the  mam- 
mon of  unrighteousness,  i.  e.,  the  unrighteous 
mammon.  Not,  Make  this  unrighteous  mammon 
your  friend,  but.  Use  this  unrighteous  mammon 
to  make  friends.  Mammon  stands  for  money 
(see  Matt.  6: 24,  note'>  ;  the  mammon  of  nni i(;hteou: ncss 
is  not  money  made  unrighteously,  nor  does  the 
phrase  imply  that  Christ  regards  aU  propjrty- 


SCBIBE  AND  WKITESG  MATERIALS. 


102 


LUKE. 


[Ch.  XVI. 


10  He<^  that  is  faithful  in  that  which  is  least,  is  faith- 
ful also  in  much :  and  he  that  is  unjust  in  the  least,  is 
unjust  also  in  much. 

11  If  therefore  ye  have  not  been  faithful  in  tiie  un- 
righteous mammon,  who  will  commit  to  your  trust  the 
true  riches  ? 

12  And  if  ye  have  not  been  faithful  in  that  which  is 
another  man's,  who  shall  give  you  that  which  is  your 
own  ? 

13  No  ^  servant  can  serve  two  masters :  for  either  he 


will  hate  the  one,  and  love  the  other :  or  else  he  will 
bold  to  the  one,  and  despise  the  other!  Ye  cannot 
serve  God  and  mammon. 

14  And  the  Pharisees  also,  who«  were  covetous, 
heard  all  these  things  :  and  they  derided  him. 

15  And  he  said  unto  them,  Ye  are  they  which  justify 
yourselves f  before  men;  out  Gods  knoweth  your 
hearts :  for  that  which  is  highly  esteemed  h  among 
men,  is  abomination  in  the  sight  of  God. 

16  The '  law  and  the  prophets  were  until  John  :  since 


c  Matt.  S5  :  21,  23....d  Jo»h.  24  :  16  ;  Malt.  6:24.  ...e  Matt.  23  :  14....f  ch.  10:  29.... g  Ps.  7  :  9  ;  Jer.  17  ;  10.... h  Prov.  16  :6j  Mai. 

3  :  15.... i  Matt.  11  :  12,  13. 


holding  as  a  form  of  selfishness.  Godet  explains 
the  meaning  well.  "The  ear  of  Jesus  must 
have  been  constantly  offended  with  that  sort  of 
reckless  language  in  which  men  indulge  without 
scruple  :  my  fortune,  my  land,  my  house.  He 
also  felt  to  the  quick  man's  dependence  on  God, 
saw  that  there  was  a  usurpation  fii  this  idea  of 
ownership,  a  forgetfulness  of  the  true  proprie- 
tor ;  on  hearing  such  language  he  seemed  to  see 
the  former  playing  the  landlord.  It  is  this  sin,  of 
which  the  natural  man  is  profoundly  uncon- 
scious, which  He  lays  bare  in  this  whole  parable, 
and  which  He  especially  designates  by  this  ex- 
pression, 'the  mammon  of  unrighteousness.'  " — 
That  when  ye  fail.  Better,  When  it  fails 
{i/.iini],  not  ix/.tn)jTe,  is  the  preferable  reading). 
— They  may  receive  you  into  everlasting^ 
habitations.  This  is  not  ironical,  as  some 
would  have  us  believe  ;  nor  are  they  that  receive 
the  angels,  an  interpretation  invented  for  theo- 
logical reasons,  and  quite  inconsistent  with  the 
structure  of  the  parable,  for  those  to  whom  the 
steward  has  given,  receive  him ;  nor  can  we  say 
with  Godet,  "to  receive  is  not  to  introduce,''''  and 
that  the  language  here  assumes  some  other 
ground  of  claim  for  admission  to  the  everlasting 
habitations,  for  the  only  ground  in  the  parable  for 
the  admission  of  the  steward  to  the  houses  of  the 
tenants  is  the  service  which  he  has  dishonestly 
rendered  them.  The  interpretation  of  this  decla- 
ration is  to  be  found,  firstly,  in  such  passages  as 
2  Pet.  1  :  11,  "  So  an  entrance  shall  be  ministered 
unto  you  abundantly,  into  the  everlasting  king- 
dom of  our  Lord  and  Saviour  Jesus  Christ," 
since  they  have  an  abundant  entrance  into  the 
kingdom  of  glory,  who  are  welcomed  to  it  by  the 
many  whom  they  have  served  on  earth  ;  and 
secondly,  in  such  passages  as  Matt.  3.5  :  31-46, 
the  condition  of  admission  to  the  kingdom  of 
heaven  being  not  merely  faith,  but  that  kind  of 
faith  which  works  by  love. 

Note  on  the  Pahable  of  the  Unjust  Stew- 
ard.— Four  facts,  carefully  considered,  relieve 
this  parable  of  most,  if  not  of  all,  of  its  difficulty. 
(1.)  Its  object  is  indicated  by  its  effect ;  it  is 
directed  against  covetousness  (ver.  h)  ;  (2)  Christ 
does  not  commend  the  unjust  steward  ;  the  lord 
of  the  parable  recommends  him,  but  only  for  his 
Bhrewdness  (ver.  8,  note) ;  (3)  Christ  does  not  advise 


his  disciples  to  make  the  mammon  of  unrigh- 
teousness their  friend,  but  to  use  the  mammon 
of  unrighteousness  so  as  to  make  friends  (ver.  9, 
note) ;  (4)  he  elsewhere  illustrates  truth  by  con- 
trasts, showing  how,  since  the  lowest  motives 
conduce  to  certain  beneficial  results,  higher  mo- 
tives certainly  should  do  so.  As  in  Luke  11  :  6-8, 
he  says,  since  a  selfish  friend  will  yield  to  impor- 
tunity, and  in  Luke  18 :  1-7,  since  even  an  un- 
principled and  an  unjust  judge  wUl  heed  the  cry 
of  the  wronged,  much  more  will  God,  who  is 
just,  loving,  sympathetic,  answer  the  importu- 
nate prayers  of  his  children  ;  so  here,  he  says, 
since  even  a  fraudulent  and  unjust  steward,  with- 
out philanthropy,  or  a  sense  of  his  duty  to  his 
lord,  will  yet,  from  mere  motives  of  policy,  use 
the  authority  intrusted  to  him  to  make  friends 
of  his  tenants,  much  more  should  a  servant  of 
God,  who  has  been  intrusted  with  property,  that 
he  may  benefit  humanity,  so  distribute  it  that 
the  needy  shall  testify  to  the  fidelity  of  his  stew- 
ardship and  the  liberality  of  his  love.  In  this 
parable  then  the  rich  man  represents  God,  the 
steward  man,  especially  the  man  of  wealth,  the 
stewardship  his  property,  which  is  not  his  own, 
but  is  intrusted  to  him,  the  tenants  the  poor,  the 
summons  to  account,  death,  which  is  a  call  to 
judgment.  The  parable  may  even  be  carried 
further  ;  and  it  may  be  said  that  the  scheme  of 
the  steward  has  its  parallel  in  the  tendency  of 
men  of  wealth  to  compensate  i)y  their  bequests 
at  death  for  their  lack  of  liberality  in  their  life- 
time. And  the  lesson  is  not  weakened,  but 
strengthened,  by  the  fact  that  the  analogy  is  not 
perfect,  that  the  worldly  steward  is  appointed  to 
gather  from  the  tenants  for  his  lord,  while  the 
Christian  steward  is  appointed  to  use  his  Lord's 
wealth  for  the  benefit  of  his  Lord's  poor. 

10-12.  These  aphorisms  are  directly  connect- 
ed with  the  preceding  parable.  Ver.  10  is  inter- 
preted by  Matt.  2.5  :  21 .  This  life  is  a  probation ; 
fidelity  here  in  the  trust  reposed  in  us  by  God 
leads  to  a  larger  trust  in  the  future.  Comp.  ch. 
19  :  17.  Vers.  11  and  12  simply  carry  out  and 
enforce  this  truth.  If  one  be  unfaithful  in  the 
use  of  that  wealth  which  moth  and  rust  doth 
corrupt,  how  can  he  expect  the  eternal  riches  ? 
If  he  is  selfish  and  dishonest  toward  God  in  the 
use  of  what  belongs  to  God,  and  is  but  intriisted 


Ch.  XVI.] 


LUKE. 


103 


that  time  the  kingdom  of  God  is  preached,  and  every 
man  presseth  into  it. 

17  And  >  it  IS  easier  for  heaven  and  earth  to  pass, 
than  one  tittle  of  the  law  to  fail. 


18  Whosoever*  putteth  away  his  wife  and  marrieth 
another,  committeth  adultery  :  and  whosoever  marri- 
eth her  that  is  put  away  from  /ler  husband,  committeth 
adultery. 


j  Ps.  102.  26;  Isa.  40:8;  51  :  6 k  Matt.  6  :  32 ;  1  Cor.  7  :  10,11. 


to  him,  how  can  he  expect  that  God  will  give  him 
that  which  shall  be  his  own  ? 

13.  Comp.  Matt.  G  :  24,  note.  Whether  this 
saying  was  repeated  by  Christ  here,  or  is  trans- 
ferred by  Luke  from  the  Sermon  on  the  Mount, 
because  closely  connected  with  the  topic,  is  un- 
certain and  unimportant. 

14,  15.  Peculiar  to  Luke.  Ver.  14  indicates 
that  the  Pharisees  understood  the  parable  of  the 
unjust  steward  as  a  rebuke  of  covetousness,  and 
thus  affords  the  key  to  its  interpretation.  Ver. 
15  may  almost  be  regarded  as  a  text  of  which 
the  following  parable  of  the  rich  man  and  Laza- 
rus is  an  illustration  and  an  amplification.  Tlie 
latter  clause  of  this  verse,  that  which  is  highly  es- 
teemed among  men  i*  abomination  in  the  sight  of 
God,  is  to  be  interpreted  by  the  preceding  clause, 
God  knoweth  yonr  hearts.  Comp.  1  Sam.  16  :  7. 
Not  everything  honored  by  men  is  abominated 
by  God ;  nor  are  there  two  such  different  stand- 
ards of  judgment  that  what  really  commends 
itself  to  man's  moral  sense  is  condemned  by 
God.  But  what  often  appears  admirable  to  man, 
because  he  sees  only  the  outward  and  deceitful 
appearance,  is  known  to  God  to  be  abominable, 
because  he  sees  the  motive  out  of  whicli  it 
springs.  This  declaration  gives  partial  interpre- 
tation to  Matt.  7  :  1,  Judge  not ;  it  indicates  that 
we  are  to  be  cautious  in  commendatory  as  well 
as  in  condemnatory  judgments. 

lG-18.  These  aphorisms  appear  in  Matthew 
in  different  connections.  Alford  and  Godet  en- 
deavor, it  seems  to  me  not  very  successfully,  to 
point  out  a  logical  connection  here,  to  the  fol- 
lowing effect :  The  kingdom  you  preach  has 
been  one  in  which  the  members  are  justified  be- 
fore men ;  since  John  a  kingdom  has  been  pro- 
claimed into  which  publicans  and  sinners  are 
pressing ;  his  kingdom  does  not  destroy,  but 
fulfills,  the  Mosaic  law ;  of  this  fulfillment  the 
Christian  law  against  adultery  affords  an  exam- 
ple. I  prefer  to  regard  the  introduction  of  these 
aphorisms  in  this  place  as  due  to  Luke,  who  puts 
them  here  because  they  are  a  part  of  Christ's 
general  teaching  respecting  the  religion  of  Phari- 
saism. I  am  not  able  to  see  that  they  have  any 
very  immediate  connection  with  either  the  pre- 
ceding or  the  succeeding  parable.  On  ver.  16, 
see  Matt.  11  :  13,  note  ;  on  ver.  17,  Matt.  5  :  18 ; 
on  ver.  18,  Matt.  5  :  31,  32,  note. 

Ch.  16:  19-31.  PAUABLK  OF  THE  RICH  MAN  AND 
LAZARUS.  The  contrasts  of  time  and  the  con- 
trasts OF  ETERNITY. — The  REALITY  OP  PUNISH- 
MENT.— The    separation    in    the    future   life. — 


Christ's  condemnation  of  the  claims  of  spiritism. 
—The  causes  and  the  cure  of  skepticism.  See 
Prel.  Note. 

Preliminakt  Note.— This  parable  is  intimate- 
ly connected  with  the  preceding  parable  ;  like 
that,  it  is  aimed  at  +he  covetousness  of  the  Phar- 
isees. It  is  no  answer  to  this  to  say  that  the 
Pharisees  were  not  characteristically  prodigal 
and  luxurious.  That  many  of  them  were  aus- 
tere, and  even  ascetic  (Luke  is :  12),  is  undoubtedly 
true  ;  but  there  is  abundant  indication  in  Christ's 
denunciation  of  the  Pharisees  elsewhere  (see  espe- 
cially Matt.,  ch.  23  ;  Luke  14  ■  7-14),  that  the  COVCtOUSneSS 

of  that  day,  as  well  as  of  our  own,  sometimes 
accompanied  the  vice  of  hoarding,  and  some- 
times that  of  a  prodigal  but  purely  selfish  ex- 
penditure. The  root  of  the  vice  is  in  either  case 
the  same  unbelief;  and  this  root  is  clearly 
brought  to  view  at  the  close  of  this  parable, 
where  worldliness  is  shown  to  be  always  and  of 
necessity  accompanied  with  that  kind  of  unbe- 
lief which  refuses  credence  to  moral  and  spirit- 
ual truths.  This  parable  is  not  an  allegory,  and 
the  attempt  to  give  it  an  allegorical  interpreta- 
tion is  unworthy  of  the  conscientious  commenta- 
tor. It  belongs  to  the  class  of  the  good  Samaritan, 
not  to  that  of  the  sower.  It  is,  in  truth,  a  chap- 
ter out  of  real  life,  the  contrasts  both  in  the 
present  and  in  the  future  here  depicted  being 
common  in  all  ages.  This  parable  "is  not  like  a 
type,  which  a  man  cannot  read  until  it  is  turned, 
but  Uke  a  manuscript,  which  delivers  its  sense 
directly  and  at  first  hand." — {Arnot.)  As  the 
materials  for  the  parable  are  borrowed  from 
actual  life,  so  "the  colors  are  almost  all  bor- 
rowed from  the  palette  of  the  rabbis." — (Godet.) 
The  references  to  hades  (hell)  and  to  Abraham,'' s 
bosom  are  to  be  interpreted  by  the  common  phi- 
losophy of  that  age.  Speaking  to  the  Pharisees, 
Christ  employs  the  language  if  he  does  not  as- 
sume the  truth  of  their  theology.  But,  while 
we  may  not  press  literally  the  figures  which 
Christ  has  thus  borrowed,  neither  can  we  think 
that  he  has  employed  them  to  endorse  and  en- 
force false  views  of  the  future  life.  In  sub- 
stance, the  truths  embodied  here  must  be  ac- 
cepted by  those  who  accept  Christ  as  a  divine 
teacher ;  though  it  may  not  be  easy  to  discrimi- 
nate between  the  truths  intended  to  be  illustrated 
and  the  poetic  figures  employed  simply  for  the 
purpose  of  illustration.  This  much  is  to  me 
very  clear:  (1.)  There  is  no  ground  for  the  opin- 
ion of  Renan  and  some  of  the  German  commen- 
tators that  this  parable  is  aimed  against  riches  as 


104 


LUKE. 


[Ch.  XVL 


19  There  was  a  certain  rich  man,  which  was  clothed 
in  purple  and  fine  linen,  and  fared  sumptuously  every 
day : 


20  And  there  was  a  certain  beggar  named  Lazarus, 
which  was  laid  at  his  gate,  full  ot  sores, 

21  And  desiring  to  be  fed  with  the  crumbs  which  fell 


such,  the  rich  man  being  condemned  for  his 
wealth,  and  Lazarus  saved  for  his  poverty,  "It 
would  be  hard  to  understand  how,  if  wealth,  as 
such,  were  the  rich  man's  sin,  the  celestial  ban- 
quet could  be  presided  over  by  Abraham,  the 
richest  of  the  rich  in  Israel. ' '— ( Godet. )  (2. )  The 
interpretation  which  finds  in  this  parable  an  alle- 
gory of  the  calling  of  the  Gentiles,  though  it  is 
supported  by  many  of  the  ancient  and  some  of 
the  modern  commentators,  is  an  afterthought, 
and  was  neither  in  the  mind  of  Christ  nor  in  the 
minds  of  his  hearers.  According  to  this  inter- 
pretation. Dives  represents  the  Jewish  nation ; 
Lazarus  represents  the  Gentiles ;  the  death  of 
Lazarus  and  his  reception  into  Abraham's  bosom 
prefigures  the  reception  of  the  Gentiles  into  the 
church  of  God ;  and  Dives  in  torments  answers 
to  the  anguish  r.nd  despair  of  the  Jewish  nation 
cast  out.  (3, )  We  may  say  in  general  with  John 
Service  {Salvation  Here  and  Hereafter),  that  "this 
parable  is  meant  to  take  us,  as  it  were  by  storm, 
and  once  for  all,  o.ut  of  this  (the  customary  and 
earthly)  way  of  regarding  life.  *  *  *  The 
purpose  is  greater  and  wider  than  to  teach  us 
any  religious  lesson.  It  is  to  awaken  us  once  for 
all  to  serious,  to  religious  thought."  And  this 
it  does  by  its  dramatic  representation  of  the  real 
worthlessness  of  that  in  external  condition  which 
we  are  most  wont  to  value.  In  this  respect  it  is 
like  the  parable  of  the  rich  fool  (ch.  u  -.  le-ci).  But 
(i)  it  does  also  teach  some  religious  lessons,  as 
the  reality  of  punishment,  the  certain,  and  ap- 
parently the  eternal,  separation  of  men  in  the 
future  state,  impliedly  the  immortality  of  both 
the  saved  and  the  lost,  and  the  futility  of  any 
revelations  from  the  spirit  world.  Further  than 
that,  it  seems  to  me  that  it  is  not  safe  to  go  in 
the  interpretation  of  details,  as,  for  example,  by 
concluding  that  the  lost  and  the  saved  hold  con- 
verse with  one  another,  that  the  lost  are  in  lit- 
eral physical  torments,  or  that  they  have  a  sin- 
cere desire  for  the  salvation  of  others  upon  earth. 
19-21.  In  these  verses  Christ  simply  describes 
pictorially  the  condition  of  the  two  men  as  they 
would  appear  to  the  sight.  It  is  as  if  we  were 
walking  with  him  through  the  streets  of  Jerusa- 
lem, and  he  pointed  us  to  the  mansion  of  the 
rich  man,  known  only  for  and  by  his  wealth,  his 
sumptuous  attire,  and  his  great  entertainments, 
and  to  the  poor  man,  who  lies  at  the  gate  of  the 
mansion,  feeding  on  such  crumbs  as  maybe  sup- 
plied him  by  the  compassion  of  the  servaiuts,  and 
getting  such  relief  as  is  afforded  by  the  dogs 
licking  his  sores.  We  note  the  contrast ;  then 
Christ  draws  aside  the  veil,  and  we  see  the  con- 
trast in  the  other  life  ;  and  the  two  pictures,  the 


earthly  and  the  heavenly,  are  left  by  the  Master 
to  produce  their  own  impression  upon  our  minds. 
That  impression  would  be  weakened,  not  deep- 
ened, by  any  analysis  of  the  two  characters  of 
the  story.  We  are  left  to  draw  our  own  conclu- 
sions respecting  those  characters  from  the  course 
of  the  story  itself.  To  conclude  that  Lazarus  was 
pious,  merely  because  his  name  signifies  "help 
in  God,"  is  only  less  absurd  than  to  conclude 
that  he  was  carried  to  heaven  only  because  he 
was  poor  upon  the  earth. — There  was  a  cer- 
tain rich  mail.  It  is  a  curious  illustration  of 
the  untrustworthiness  of  priestly  traditions,  that 
the  houses  of  the  rich  man  and  Lazarus  are 
pointed  out  by  the  priests  in  Jerusalem.  — 
Which  was  clothed  in  purple  and  fine 
linen.  "The  purple  and  fine  linen  are  named 
often  together  (Esth.  1  -.  6 ;  Rev.  is :  12),  both  being  in 
hi^!  est  esteem,  and  the  combination  of  colors 
wliioh  they  offered,  blue  and  white,  greatly 
prized.  The  extreme  costliness  of  the  true  sea- 
purple  of  antiquity  is  well  known.  It  was 
the  royal  hue  ;  and  the  purple  garment  then, 
as  now,  a  royal  gift  (Esth.  8 :  is) ;  with  it  too  the 
heathen  idols  were  clothed  (jer.  10  ■.  9) ;  there  was 
as  much  therefore  of  pride  as  of  luxury  in  its 
use.  The  byssus,  or  fine  li7ien,  was  hardly  in  less 
price  or  esteem.  All  then  of  costliest  and  rarest 
he  bestowed  upon  himself.  Nor  was  it  on  some 
high  days  only  that  he  so  arrayed  himself  and  so 
feasted.  The  ^purple  and  fine  linen''  were  his  or- 
dinary apparel,  the  sumptuous  fare  his  every-day 
entertainment." — {Trench.)  —  Fared  sumptu- 
ously every  day.  Feasted  sumptuoushj.^  The 
implication  is,  of  one  devoting  himself  to  selfish 
and  sensual  enjoyment.— There  was  a  certain 
beggar  named  Liazarus.  Beggary,  such  as 
is  here  depicted,  is  much  more  common  in  the 
East  than  with  us,  and  in  the  absence  of  any 
more  systematic  provision,  almsgiving  to  the 
poor  was  insisted  upon  by  the  O.  T,  (job  29 :  13 ; 
Ps.  41 : 1 ;  112 : 9 ;  Prov.  14 : Si).  In  neglecting  Lazarus, 
this  rich  man  was  therefore  palpably  disregard- 
ing the  spirit  of  the  O.  T.  requirements.  That 
he  knew  Lazarus  and  his  condition  is  clearly  im- 
plied by  vers.  23,  24.  That  the  poor  man's  name 
is  given  and  the  rich  man's  is  not,  has  been  noted 
by  all  commentators  as  a  significant  fact.  Augus- 
tine suggests  that  Christ  found  the  name  of  Laz- 
arus in  the  Book  of  Life ;  Cajetan,  that  Christ 
thus  indicates  that  the  spiritual  order  of  things 
is  contrary  to  the  worldly,  that  here  the  names 
of  the  rich  are  widely  known,  hereafter  their 
wealth  does  not  keep  their  name  from  oblivion. 
The  name  Dives  often  given  to  the  rich  man,  is 
taken  from  the  Latin  word  divis,  meaning  rich. 


Ch.  XVL] 


LUKE. 


105 


from  the  rich  man's  table :  moreover  the  dogs  came 
and  licked  his  sores. 

22  And  it  came  to  pass,  that  the  beggar  died,  and 
was  carried  by  the  angels  into  Abraham's  bosom:' 
the™  ncli  man  also  died^  and  was  buried  : 

23  And  "  in  hell  he  lift  up  his  eyes,  being  in  tor- 
ments, and  seeth  Abraham  afar  off,  and  Lazarus  in  his 
bosom. 


24  And  he  cried  and  said,  Father  Abraham,  have 
mercy  on  me,  and  send  Lazarus,  that  he  may  dip  the 
tip  of  his  finger  in  water,  and  cool  my  tongue  ;  °  lor  I 
am  tormented  in  this  flame.P 

25  But  Abraham  said.  Son,  remember  that  thou  in 
thy  lifetime'!  receivedst  thy  good  things,  and  likewise 
Lazarus  evil  things :  but  now  he  is  comlorted,  and  thou 
art  tormented. 


1  Mate.  8  :  11...  m  Prov.  14.32....n  Rev.  14:  10,  11.... o  Zeoh. 


) :  24  ;  Mark  9  :  44,  etc q  ch.  6  :  24  j   Job  21  :  13  ; 


— Desiring  to  be  fed.  It  was  for  this  purpose 
he  was  laid  here  by  friends ;  whether  or  how  far 
his  desire  was  satisfied,  is  not  indicated.  But 
that  he  expected  nothing  but  the  crumbs  which 
fell  from  tlie  table  of  the  rich  man,  is  clear. — 
The  dogs  came  and  licked  his  sores.  This 
touch  not  only  adds  to  the  dramatic  force  of  the 
picture,  by  indicating  his  nakedness  and  for- 
saken condition ;  it  also  brings  out  the  inhuman- 
ity of  man  by  depicting  the  sympathy  of  the 
brutes.  The  contrast  between  the  rich  man  and 
Lazarus  is  well  epitomized  by  Trench  :  "Dives 
is  covered  with  purple  and  fine  linen,  Lazarus 
covered  only  with  sores.  One  fares  sumptuously, 
the  other  desires  to  be  fed  with  crumbs.  One 
has  hosts  of  attendants  to  wait  on  his  every  ca- 
price ;  though  this  circumstance  is  left  to  our 
imagination  to  supply ;  only  the  dogs  tend  the 
sores  of  the  other." 

22.  The  beggar  died  and  was  carried  by 
the  angels  to  Abraham's  bosom.  Of  his 
burial  nothing  is  said  ;  not,  as  Meyer  suggests, 
because  of  the  Rabbinical  notion  that  the  pious 
were  transferred  body  and  soul  to  Paradise  ;  but 
because  the  burial  of  the  beggar  was  not  worthy 
of  note.  He  was  here  to-day  ;  to-morrow  he  was 
gone  ;  no  one  knew  what  had  become  of  him. — 
The  rich  man  also  died  and  was  buried. 
The  last  service  his  wealth  could  render  him  was 
a  magnificent  funeral.  For  him  Ufe  was  all  ex- 
tinguished in  the  grave. 

23.  And  in  hades.  In  the  English  version 
of  the  N.  T.,  the  word  hell  is  unfortunately  used 
indiscriminately  in  rendering  two  very  different 
Greek  words  (ti'(tSj;c  hades,  and  rigvu  Gehenna); 
the  first,  which  is  used  here,  never  signifies  the 
special  place  of  punishment,  but  simply  the 
abode  of  the  departed.  This,  according  to  the 
ancient  Hebraic  opinion,  was  a  deep  and  dark 
abode,  generally  located  in  the  centre  of  the 
earth,  where  were  assembled  both  good  and  evil 
spirits,  but  classed  according  to  their  spiritual 
character.  It  was  thus  divided  into  a  place  of 
punishment  and  one  of  reward,  a  paradise  and  a 
hell,  but  both  temporary.  At  the  general  judg- 
ment, it  was  believed  that  all  would  come  forth 
from  this  abode,  but  while  the  righteous  would 
be  permanently  delivered  from  it,  the  wicked 
would  be  thrust  back  into  it  again. — Seeing 
Abraham    afar   off  and    Lazarus  in   his 


bosom.  The  language  is  borrowed  from  the 
custom,  common  in  the  East,  of  reclining  on 
couches  at  meals,  in  such  a  way  that  each  guest 
rested  partially  upon  the  bosom  of  his  nearest 
neighbor.  See  Vol.  I,  p.  282,  for  illustration. 
This  position,  with  respect  to  the  master  of  the 
house,  was  one  of  especial  honor,  and  only  occu- 
pied by  dear  friends.  Hence  to  Me  in  Abraham's 
bosom  became  among  the  Jews  a  common  meta- 
phorical expression  of  the  highest  condition  and 
felicity.    As  such  it  is  used  by  Christ  here. 

24,  25.  Father  Abraham.  Even  now  the 
rich  man  bases  his  life  on  the  fact  that  he  is  a 
son  of  Abraham.  Abraham,  in  his  reply.  Son, 
remembm;  recognizes  the  fact,  but  does  not  re- 
cognize in  it  any  claim  whatever.  It  was  a  Rab- 
binical proverb,  "All  the  circumcised  are  safe." 
This  proverb  Christ  here  impliedly,  as  John  the 
Baptist  directly,  in  ch.  3  :  8,  repudiates.  Future 
condition  depends  not  on  ceremonial  nor  on  in- 
heritance, but  on  personal  character  (John  i :  is). — 
Dip  the  tip  of  his  finger  in  Avater.  Lazarus 
desired  crumbs  of  bread  from  the  rich  man  on 
earth ;  the  rich  man  desires  drojjs  of  water  from 
Lazarus  in  hades, — I  am  tormented  in  this 
flame.  The  language  is  metaphorical.  It  is  as 
absurd  to  deduce  from  this  language  a  doctrine 
of  physical  torment  in  an  actual  flame,  as  it  would 
be  to  conclude  that  the  separation  between  the 
lost  and  the  saved,  is  one  interposed  by  a  mere 
physical  gulf,  across  which  conversation  can  be 
carried  on,  and  which  could  be  easily  bridged  by 
the  resources  of  modern  engineering.  But  the 
metaphor  means  something.  What '?  It  is  cer- 
tain that  our  Lord,  who  knew  whereof  he  spoke, 
would  not  have  used  such  a  symbol,  if  it  were 
not  an  apt  one  to  designate  the  mental  and  spir- 
itual suffering  of  the  condemned.  "Hardened 
sinners  have  died  crying,  'Fire!'  Did  the  fire 
leave  them  when  they  left  their  bodies  ?  "—(J./- 
ford. ) — Son ,  remember.  This  is  itself  a  hint  of 
the  torment ;  the  self-reproach  of  a  condemning 
memory,  that  will  never  forget. — Thou  in  thy 
life-time  receivedst  thy  good  things.  But 
he  does  not  say,  Lazarus  Ms  evil  things.  They 
were  the  rich  man's  good  things,  because  they 
were  the  things  which  he  made  his  chief  good 
while  he  lived.  Comp.  ch.  6  :  24,  note,  and  1  Tim. 
6  : 9, 10.  This  explains  the  conclusion  of  the  verse. 
—He  is  comforted,  and  thou  art  torment- 


106 


LUKE. 


[Ch.  XVIL 


26  And  beside  all  this,  between  us  and  you  there  is  a 
great  gulf  fixed  :  so  that  they  which  would  pass  from 
hence  to  you  cannot;  neither'  can  they  pass  to  us, 
that  -would  come  from  thence. 

27  Then  he  said,  I  pray  thee  therefore,  father,  that 
thou  wouldest  send  him  to  my  father's  house  : 

28  For  I  have  tive  brethren  ;  that  he  may  testify  unto 
them,  lest  they  also  come  into  this  place  of  torment. 

29  Abraham  saith  unto  him,  They^  have  Moses  and 
the  prophets  ;  let  them  hear  them. 

30  And  he  said.  Nay,  father  Abraham:  but  if  one 
went  unto  them  from  the  dead,  they  will  repent. 

31  And  he  said  unto  him.  If  they  hear  not  Moses 
and  the  prophets,  neither  will "  they  be  persuaded, 
thouffh  one  rose  from  the  dead. 


CHAPTER    XVII. 

THEN  said  he  unto  the  disciples.  It "  is  impossible 
but  that  offences  will  come:  but  woe  unto  him 
through  whom  they  come  ! 

2  It  were  better  for  him  that  a  millstone  were  hanged 
about  his  neck,  and  he  cast  into  the  sea,  than  that  he 
should  offend  one  of  these  little  ones. 

3  Take  heed  to  yourselves  :  If  thy  brother  trespass 
against  thee,  rebuke  *  him  ;  and  it  he  repent,  forgive 
him. 

4  And  if  he  trespass  against  thee  seven  times  in  a 
day,  and  seven  times  in  a  day  turn  again  to  thee,  say- 
ing, I  repent ;  thou  *  shall  forgive  him. 


r  Ezek.  28  :  24 s  Isa.  34  :  16;  John  6  :39....t  2  Cor.  4  :  3....U  J"hn  12  :  10,  11 . .  ..v  Matt.  18  :  6,  7  ; 

X  Alatt.  6  :  12,  14  ;    Cul.  3  :  13. 


ed. — Not  because  the  one  suflEered  evil,  and  the 
other  enjoyed  luxury  :  Abraham  does  not  say 
this ;  and  there  is  not  here,  nor  I  think  anywhere 
else  in  Scripture,  the  doctrine  that  "  the  cause  of 
an  unbroken  prosperity  is  ever  a  sign  and  augury 
of  ultimate  reprobation."  Abraham  recalls  the 
contrast  between  the  present  condition  and  the 
past  condition  of  the  two ;  the  ground  of  the 
present  condition  is  sufficiently  indicated  by  the 
phrase,  thy  good  things. 

20.  In  the  preceding  verse,  Abraham  has 
maintained  the  justice  of  the  condition  of  the 
rich  man.  In  this  verse  he  declares  that  condi- 
tion to  be  unalterably  fixed.  The  language  is  of 
course  metaphorical,  but  the  metaphor  cannot  be 
misunderstood.  The  great  gulf  is  one  which 
neither  mercy  from  heaven  nor  repentance  from 
hell,  can  bridge.  Observe,  however,  that  there 
is  no  evidence  of  real  repentance  on  the  part  of 
the  rich  man.  Compare  with  Christ's  parabolic 
teaching  here,  that  of  ch.  13  :  24-37 ;  Matt. 
25  :  10-12,  46. 

37,  28.  It  is  not  necessary,  on  the  one  hand, 
to  attribute  the  petition  of  the  rich  man  to  a  sel- 
fish aim,  nor  to  see  in  it,  on  the  other,  an  evi- 
dence of  his  partial  reformation,  as  though  the 
fires  in  which  he  was  tormented  had  already  ac- 
complished a  partial  purification.  It  is  not  even 
necessary  to  suppose,  that  such  a  request  could 
or  would  be  preferred  by  the  condemned  in  an- 
other life.  It  is  here  supposed  by  Christ  simply 
to  give  occasion  to  the  religious  teaching  em- 
bodied in  Abraham's  reply. 

29-31.  In  this  dialogue,  the  rich  man  repre- 
sents the  spirit  of  Pharisaism,  which  was  accus- 
tomed to  demand  from  Jesus  signs  from  heaven 
as  an  evidence  of  his  divine  mission  and  author- 
ity ;  the  spirit  of  modern  skepticism,  which  de- 
mands new  intellectual  evidences  for  the  truth 
of  Christianity,  and  places  its  unbelief  avowedly 
on  the  insufficiency  of  the  evidences  already 
forthcoming  ;  and  the  spirit  of  modern  supersti- 
tion, manifested  in  spiritism  and  ecclesiasticism, 
which,  endeavoring  to  meet  this  same  demand 
for  signs  and  wonders  in  less  intellectual  classes 


of  society,  provides  miracles  and  supernatural 
manifestations.  The  answer  of  Abraham  repre- 
sents the  spirit  of  Christianity  which  recognizes 
the  secret  of  all  skepticism  to  be  in  the  moral  na- 
ture ;  which  recognizes  in  the  word  of  God  itself 
its  own  sufficient  evidence  ;  and  which  declares 
that  no  proof  whatever  of  a  purely  intellectual 
character  will  suffice  to  convince  those  who  are 
living  worldly  lives,  and  ^vhose  unbelief  is  rooted 
in  worldliness  of  any  form.  Christ's  language 
implies  not  only  the  adequacy  of  revelation,  but 
also  the  futility,  and  therefore  the  improbability, 
of  supernatural  appearances  of  the  dead,  such  as 
are  maintained  by  modern  spiritism.  The  truth 
of  the  declaration  put  here  by  Christ  into  Abra- 
ham's mouth,  was  strikingly  verified  by  the  ef- 
fect upon  the  Pharisees  of  the  resurrection  of  an- 
other Lazarus  (John  11  :  47-50),  and  of  our  Lord's 
resurrection  (Matt.  28 :  12-14).  It  is  noted  by  the 
commentators,  that  the  rich  man  hopes  that  his 
brothers  will  be  led  to  repent,  i.  e.,  to  change  their 
course  of  life ;  Abraham  replies,  they  will  not 
even  be  persuaded.  They  must  change  their  life 
that  they  may  be  persuaded,  not  by  new  evidence 
be  persuaded  that  they  may  change  their  life. 

Ch.  17  :  MO.  VARIOUS  SAYINGS  OF  CHRIST.  Of- 
fenders AND  OFFENCES. — ThE  DTTTT  OF  FORGIVENESS. 

— The  POWER  of  faith. — Pharisaism  condemned  by 
ITS  OWN  principles. 

Of  these  sayings,  some  are  reported  in  other 
connections  by  the  other  evangelists  ;  others  are 
peculiar  to  Luke  ;  see  below.  Whether  this  is  to 
be  regarded  as  one  discourse,  including  apho- 
risms, given  elsewhere,  or  as  a  collection  of 
Christ's  sayings,  made  by  Luke,  is  not  very  im- 
portant. The  connection  between  them  is  clear, 
and  indicates  that  they  constitute  one  discourse. 
Christ  warns  his  disciples  of  ofEences  (vers  1,  e), 
and  commands  them  to  forgive  (vers.  3, 4) ;  this 
command  leads  to  their  request  for  greater 
faith  (ver.  s),  and  to  the  consequent  promise  of 
ver.  6  ;  which  is  accompanied  by  the  parable  of 
the  servants  (vers.  7-10),  which  is  a  warning  against 
the  spiritual  pride,  which  the  possession  and  ex- 


Ch.  XVIL] 


LUKE. 


107 


5  And  the  apostles  said  unto  the  Lord,  Increase  y  our 
faith. 

6  And  the  Lord  said,  If  ^  ye  had  faith  as  a  grain  of 
mustard  seed,  ye  migiit  say  unto  tliis  sycamine  tree, 
Be  thou  plucked  up  by  the  root,  and  be  thou  planted 
in  the  sea  ;  and  it  should  obey  you. 

7  But  which  of  you,  having  a  servant  plowing,  or 
feeding  cattle,  will  say  unto  him  by  and  by,  when  he  is 
come  from  the  field.  Go,  and  sit  down  to  meat  ? 

8  And  will  not  rather  say  unto   him,  JNlake  ready 


wherewith  I  may  sup,  and  gird  thyself,  and  serve  me, 
till  I  have  eaten  and  drunken  ;  and  afterward  thou 
Shalt  eat  and  drink  ? 

9  Doth  he  thank  that  servant  because  he  did  the 
thmgs  that  were  commanded  him  ?     I  trow  not. 

10  So  likewise  ye,  when  ye  shall  have  done  all  those 
things  which  are  commanded  you,  say,  We  are^  un- 
profitable servants:  we  havo  done  that  which  was  our 
duty  to  do. 

11  And  it  came  to  pass,  as  he  went  to  Jerusalem, 


>■  Heb.  U':  2.. 


M.itt.  17  :  20 ;  21  :  21 ;  Mark  9  :  23  ;  11  :  23. . .  .n  Jnb  22  :  3  ;  35  :  7  ;  Ps.  16  :  2,  3  :  tsa.  64  :  6 :  Rom.  11  ;  35 : 
1  Cor.  19  :  16,  17. 


ercise  of  remarkable  powers  would  be  likely  to 
stimulate. 
1,3.  Then  said  he  unto  his  disciples. 

Tlien{it)  is  not  an  adverb  of  time  ;  there  is  noth- 
ing in  the  original  to  indicate  that  this-discourse 
was  connected  with  the  preceding  parable.  This 
warning  is  reported  in  Matt.  IS  :  C,  7 ;  see  notes 
there. 

3,  4.  Comp.  Matt.  18  :  15,  21,  22,  where  see 
notes.  Observe  that  the  duty  of  rebuke  as  well 
as  of  forgiveness,  is  taught  by  Christ.  In  what 
spirit  and  for  what  purpose  this  rebuke  is  to  be 
given  is  indicated  in  Gal.  6  : 1,  2.  Observe,  also, 
that  forgiveness  is  conditioned  on  repentance, 
because  the  Gospel  idea  of  forgiveness  includes 
a  putting  away  of,  a  relieving  from  the  trans- 
gression, not  merely  a  remission  of  penalty,  and 
this  never  can  be  done  for  another,  except  in 
concurrence  with  his  own  repentance. 

5,  G.  Add  to  our  faith.  'Not,  Add  faitJi  to 
uur  other  gifts,  for  faith  is  the  foundation  (a  Pet. 
I  :  s),  but  add  to  the  stock  of  faith  which  we  al- 


STCAMINE    OR   MULBEERT   BRANCH. 

ready  possess.  Christ,  so  far  from  rebuking  this 
request,  as  though  the  disciple  should  for  him- 
self exercise  faith,  by  his  reply  intimates  that 
they  should  have  asked  not  an  increase  but  a  gift 
of  the  very  seed  and  germ  of  faith. — As  a  grain 
of  mustard  seed.  "UTiich  is  selected  not,  as 
Adam  Clarke,  because  it  increases  and  thrives  re- 


markably, but  because  it  is  the  least  of  seeds 
(Matt.  13  ■  32,  note). — Ye  mi<^ht  Say  unto  this 
sycamine  tree.  Not  the  same  as  the  syca- 
more (ch.  19 : 4).  That  is  the  Egyptian  fig,  this  is 
the  mulberry  tree,  not  very  common  in  Pales- 
tine, but  sometimes  found  there. — It  should 
obey  you.  Comp.  Mark  11  :  22-26,  notes.  If 
we  here  take  faith,  as  defined  in  Heb.  11 : 1,  as 
the  evidence  of  the  unseen,  Christ's  language  is 
hardly  hyperbolical,  for  it  is  by  the  developed 
power  to  see  unseen  verities  that  man  has  at- 
tained all  his  mastery  over  nature. 

7-10.  In  interpreting  this  parable,  a  slight 
modification  must  be  made  in  the  language  of 
verse  7,  which  should  read,  not  Will  xaj/  unto  him 
by  and  by,  when  he  is  come  from  the  field.  Go  aiid 
sit  down  to  meat,  but  Will  say  unto  Mm,  when  he  is 
come  from  the  field,  Go  immediately  and  sit  down 
to  meat.  The  picture  is  drawn  in  accordance 
with  Oriental  usages.  The  same  one  who  serves 
in  the  field  also  frequently  serves  at  the  table. 
His  clothes  are  girded  about  his  loins  to  keep 
them  out  of  his  way  while  handing  the  dishes. 
The  custom  requires  constant  attendance  at  the 
table,  to  change  each  dish  as  soon  as  the  mas- 
ter has  done  with  it  for  a  new  one ;  sometimes 
ten  or  twenty,  or  even  fifty  dishes,  succeed  on 
the  tables  of  those  who  fare  sumptuously. 

In  the  spiritual  interpretation  of  this  parable 
there  is  a  difficulty,  because  (1)  throughout 
Christ  assumes  the  relation  betw-een  the  disciple 
and  his  Lord  to  be  that  between  a  slave  and  his 
master,  while  elsewhere  he  explicitly  declares 
that  his  disciples  are  not  servants,  but  friends 
(John  15:15;  comp.  Gal.  4:7);  (2)  he  clsewhcre  declares 
that  when  he  comes  he  will  gird  himself  and 
make  his  faithful  servants  sit  down  to  meat,  and 
will  serve  them  (Luke  12 :  37) ;  in  his  parable  of  the 
Judgment  he  represents  himself  as  thanking 
them  for  the  fidelity  of  their  service  (Matt.  25  •  21) ; 
and  Paul,  waiting  to  finish  his  course,  declares 
his  expectation  of  a  crown  of  righteousness, 
which  the  righteous  Judge  shall  give  to  all  who 
love  his  appearing  (2  Tim.  4 :  s).  The  explanation 
of  this  apparent  inconsistency  is  to  be  found  in 
the  fact  that  Christ  was  habitually  accustomed 
to  descend  to  the  moral  plane  of  his  auditors,  to 
convict  them,  not  by  proving  their  principles  to 
be  wrong,  but  by  apparently  accepting  and  using 


108 


LUKE. 


[Ch.  XVII. 


that  he  passed  through  the  midst  of  Samaria"  and 
Gahlee. 

12  And  as  he  entered  into  a  certain  village,  there  met 
him  ten  men  that  were  lepers,  which  stood  afar"  off: 


13  And  they  lifted  up  their  voices,  and  said,  Jesus, 
Master,  have  mercy  on  us. 

14  And  when  he  saw  them,  he  said  unto  them.  Go 
shew  •'  yourselves  unto  the  priests.  And  it  came  to 
pass,  that,  as  «  they  went,  they  were  cleansed. 


ch.  9:61,5-2;   John  4:  4.... 0  Lev.  13:45...  A  oh.  6:14;    Lev.  1.3  :  2  ;   14:3;  Matt.  8  :  4. . .  .e  2  Kings  5  :  14;   Isa.  65  :  24. 


LORD  AND  SERVANT. 

their  own  principles.  Thus,  when  the  rich  young 
ruler  (M.-vtt.  i9  ■  16-22)  comes  to  him  asking,  What 
good  thing  shall  I  do  to  inherit  eternal  life  ? 
Christ  does  not  preach  to  him  the  doctrine  of 
justification  by  faith,  but  replies  by  referring 
him  only  to  the  moral  law,  and  leaving  him  to 
convict  himself  by  the  inquiry,  What  lack  I 
yet  ?  So  when  the  lawyer  asks  him  the  same 
question  (Luke  10 :  25-29),  Christ  refers  him  to  his 
own  interpretation  of  the  law,  and  compels  the 
lawyer  to  seek  self -justification  by  the  inquiry, 
Who  is  my  neighbor  ?  In  this  parable,  as  in  those 
of  the  entire  series  in  which  it  stands,  Christ  ad- 
dresses himself  to  the  Pharisees,  or  to  the  spirit 
of  Pharisaism  in  his  own  disciples.  The  essence 
of  this  spirit  was,  and  is  ever,  a  claim  to  be  re- 
ceived and  rewarded  by  God  for  work's  sake. 
Christ  in  this  parable  says  in  effect  to  the  Phari- 
see, "You  claim  to  be  the  servant  of  God  ?  Yes. 
A  faithful  servant  ?    Yes.     On  that  ground  enti- 


tled to  a  seat  at  the  table  of  the  King  ?  Yes. 
Do  you  treat  your  servants  thus  ?  When  they 
come  in  from  the  field  do  you  make  haste  to  vv^el- 
tome  them  V  to  serve  them  ?  to  thank  them  ?  I 
tiow  not.  But  if  you  are  a  servant,  you  must  be 
content  with  a  servanVs  rcconqxnse.^''  The  moral 
of  the  parable,  then,  is  not  that  the  Christian  is 
to  say,  "We  are  unprofitable  servants."  It  is 
1  ither  that  he  is  not  a  servant  at  all,  but  a  son. 
He  who  assumes  to  demand  as  a  right  a  recom- 
pense for  his  service  has  no  claim.  But  he  who 
comes  as  a  son,  receives  the  inheritance  from  his 
father's  love  ;  for  love  gives  what  the  law  does 
not  award  The  reward  is  reckoned  of  grace, 
not  of  debt  (Rom.  11 :  e) ;  death  is  the  imgea  of  sin, 
but  eternal  life  is  the  gift  of  God  (Rom.  0 :  20) ;  and 
he  who  as  a  friend  and  a  son,  in  the  spirit  of  love 
and  for  love's  sake,  serves  his  Lord,  receives  the 
gift  of  his  Lord's  love,  a  reward  denied  to  him 
who  was  but  a  servant,  who  serves  for  wages, 
and  who  claims  the  reward  as  a  debt.  It  is  hard- 
ly necessary  to  say  that  the  language  of  vcr.  9 
does  not  indicate  Christ's  approval  of  begrudg- 
ing a  hired  servant  grateful  appreciation  of 
fa  thiul  work.  The  servant  in  the  parable  is  a 
bl  we,  and  the  picture  is  taken  from  the  actual 
treatment  accorded  to  a  slave  by  the  ordinary 
master.  Moreover,  while  gratitude  M'ill  be 
given  to  1  delity  of  service,  it  cannot  be  de- 
manded as  a  right. 

Ch.    17  :  11-19.      TllK    KEALIKG  OF  TEN  LEPERS. 
Love  is  the  highest  law. 

The  time  of  this  incident  appears  to  me  to  be 
wholly  uncertain.  It  is  only  said  that  it  occurred 
as  Jesus  was  going  to  Jerusalem.  There  is 
nothing  to  indicate  that  Luke  himself  knew  defi- 
nitely the  date.  As  to  the  place,  see  on  ver.  1. 
For  a  full  account  of  leprosy,  the  laws  of  Moses 
respecting  it,  and  its  symbolical  significance,  see 
Matt.  8  :2,  note. 

11,  12.  As  he  was  going  to  Jerusalem. 
On  one  of  his  journeys,  but  on  which  one  is  not 
indicated. — lie  jiassed  along  the  borders  of 
Samaria  and  Galilee.  That  is,  from  west  to 
east  toward  the  Jordan.  One  of  the  customary 
routes  from  Galilee  to  Jerusalem,  taken  to  avoid 
passing  through  Samaria,  was  along  the  northern 
border  of  Samaria  to  the  Jordan,  across  the  Jor- 
dan at  Scythopolis,  southward  through  Perea  to 
the  vicinity  of  Galilee,  where  the  river  was  re- 
crossed,  and  the  road  pursued  to  Jerusalem. 
The  language  here   (J(u   tiiauv   X.  y.ul  r.)  may 


Cii.  XVIL] 


LUKE. 


109 


15  And  one  of  them,  when  he  saw  that  he  was 
healed,  turned  back,  ana  with  a  loud  voice  glorified  f 
God, 

16  And  fell  down  on  his  face  at  his  feet,  giviig  him 
thanks :  and  he  was  a  e  Samaritan. 


17  And  Jesus  answering  said,  Were  there  not  ten 
cleansed  ?  but  where  are  the  nine  ? 

18  There  are  not*"  found  that  returned  to  give  glory 
to  God,  save  this  stranger. 

ig  And  he  said  unto  him,  Arise,  go  thy  way:  thy' 
faith  hath  made  thee  whole. 


f  Pa.  30  :  1,  2 g  John  4  :  39-42    . . .  h  Ps.  106  :  13 i  Matt.  9  :  22 


mean,  as  in  our  English  version,  through  the  midst 
of  Samaria  and  Galilee^  but  the  other  rendering 
is  the  more  probable  one.  Otherwise  the  read- 
ing would  have  been,  Through  the  midst  of 
Galilee  and  Samaria,  since  Samaria  lay  between 
Galilee  and  Judea. — There  met  him  ten  men 
that  were  lepers.  Their  misery  made  them 
companions.  The  lepers,  being  excluded  from 
all  other  society,  are  accustomed  to  form  groups 
and  communities  of  their  own.  The  accompany- 
ing illustration,  from  the  pencil  of  Mr.  A.  L. 
Rawson,  illustrates  this  fact.  Respecting  it  he 
says,  in  a  private  note  to  me  :  "  I  sketched  this 
scene  outside  the  Jaffa  Gate  at  Jerusalem,  where 
it  was  a  morning  and  evening  spectacle  during 
the  entire  summer  of  1874.  The  beggars  for- 
merly sat  outside  the  Zion  Gate,  but  lately  have 
been  permitted  to  beg  here,  where  the  greater 
number  of  travelers  pass.  Many,  if  not  all,  of 
them  are  lepers.  Of  the  chief  of  them  I  made  a 
portrait.  They  gather  by  the  roadside  before 
sunrise,  and  leave  at  sunset.  In  the  hottest  days 
they  disappear  for  three  or  four  hours,  rather 
than  roast." — Which  stood  afar  ofl".  As  re- 
quired by  the  Mosaic  law  (Lev.  13 : 4«).  The  space 
was  fixed  by  rabbinical  regulations,  but  various- 
ly by  different  authorities,  from  four  to  a  hun- 
dred cubits.  Contrast  their  course  with  that  of 
the  leper  in  Matt.  8:2;  Mark  1  :  40,  who  broke 
over  this  law  to  come  to  the  feet  of  Jesus  to 
seek  healing. 

13,  14.  They  lifted  up  their  voices.    A 
common    cause,    a   common    cry. — Go   show 
yourselves  unto  the  priests.     When  a  leper 
was  cured,  before  he  could  be  restored  to  so- 
ciety, he  was  required  to  show  himself  to  the 
priest,  to  make  an  offering,  and  to  be  officially 
pronounced  clean.     See  Lev.,  ch.  14;  Matt.  8:4, 
note.     Christ's  command  thus  implied  a  promi-3 
of    cure.     They  were  to  act  as  if    they    we:.! 
cleansed,  and  trust  to  Christ  that  the  cleansing 
would  come  in  his  own  time  and  way.     Every 
miracle  is  a  parable  ;  in  this  is  a  hint  to  those  who 
wait  before  entering  on  practical  Christian  duty, 
until  they  have  received  some  personal  sense  of 
divine  pardon.     To  such  the  command  of  Christ 
is.  Go,  assume  that  I  will  and  can  cleanse  you ; 
and  begin  the  life  of  one  who  has  been  cleansed. 
— As  they  were  going  they  Avere  cleansed. 
Obedience  is  the  road  to  forgiveness. 

15,  16.  And  one  of  them,  Avhen  he  saw 
that  he  was  healed,  turned  back,  Avith  a 


loud  voice  glorifying  God.  The  form  of 
the  sentence  should  have  prevented  the  error  of 
those  who  imagine  that  he  went  on  to  the  tem- 
ple, presented  himself  to  the  priest,  etc.,  and 
then  came  back  and  hunted  up  Jesus.    As  soon 


GROUP  OF  LEPERS. 

as  he  saw  that  he  was  cleansed  he  immediately 
hurried  back.  The  contrast  between  him  and 
the  others,  is  that  between  the  love  which  disre- 
gards the  letter  in  order  to  manifest  gratitude, 
and  the  formal  obedience  which  adheres  to  the 
ritual  but  disregards  the  obligations  of  love  and 
gratitude.  The  Jews  adhered  to  the  law  and 
forgot  the  Saviour ;  the  Samaritan  returned  to 
thank  his  Saviour,  and  for  the  time  forgot  the 
law.— Giving  him  thanks.  He  gave  (/^ory  to 
God,  thanks  to  Christ ;  all  along  his  journey  he 
resounded  God's  praises ;  he  gave  thanks  to 
Christ  when  he  came  to  him. 

17,  18.  The  lesson  to  us  is  one  that  needs 


110 


LUKE. 


[Ch.  XVIL 


20  And  when  he  was  demanded  of  the  Pharisees, 
when  the  kingdom  of  God  should  come,  he  answered 
them  and  said,  The  kingdom  ot  God  cometh  not  with 
observation  : 


21  Neither  shall  they  say,  Lo  here  !  or,  lo  there  !  for, 
behold,  the  J  kingdom  of  God  is  within  you. 

22  And  he  said  unto  the  disciples,  The''  days  will 
come,  when  ye  shall  desire  to  see  one  of  the  days  of  the 
Son  of  man,  and  ye  shall  not  see  it. 


j  Rom.  14  :  17 k  Matt.  9  :  15. 


constant  reiteration.  How  often  are  meetings  in 
the  church  convened  to  pray  for  conversion ; 
how  rarely  are  they  called  to  give  thanks  for 
conversions  already  wrought.  How  relatively 
earnest  are  the  petitions  of  Christians  ;  how  cold 
and  infrequent  their  thanksgivings. 

19.  Thy  faith  hath  saved  thee.  Not  made 
thee  whole.  The  word  saved  (acJ^o))  is  used  some- 
times of  physical  as  well  as  of  spiritual  healing; 
but  this  man  was  already  made  whole ;  Christ 
now  gives  him  assurance  of  something  more,  a 
cleansing  of  the  inward  sin,  of  which  the  out- 
ward leprosy  was  but  a  type.  All  had  faith 
enough  to  obey  Christ's  command,  and  go  show 
themselve-  to  the  priest,  while  as  yet  there  was 
no  sign  of  cure  ;  but  only  the  one  had  the  faith 
which  is  perfected  in  love.  They  all  had  faith 
and  hope  ;  but  only  one  had  the  greatest  of  the 
graces,  that  love  which  is  the  consummation  of 
salvation  (i  Cor.  13 :  is). 

Ch.  17  :  20-37.  INSTRUCTIONS  RESPECTING  THE 
KINtTDO.>I  OP  GOD.  It  His  axeeadt  come. — Its  na- 
ture :  m  THE  SOUL.  —  Its  future  .-  hope  long  de- 
lated IN  the  church  ;    suffering    in    the    king  ; 

EARTHINESS  AND  UNBELIEF  IN  THE  WORLD;  AT  LENGTH 
A  SUDDEN  REVELATION  ;  A  FINAL  AND  A  CLOSE  DIS- 
CRIMINATION. 

The  rest  of  this  chapter  clearly  consists  of  two 
discourses,  or  parts  of  discourses.  The  first 
(vers.  20,  2i),  Is  addressed  to  the  Pharisees ;  the 
second  (vers.  22-37)  to  the  disciples ;  and  since 
Christ  was  not  accustomed  to  give  prophecies  of 
the  future,  except  in  parabolic  form,  to  the  mul- 
titude, the  second  discourse  must  be  presumed 
to  have  been  given  only  to  a  select  few,  though 
not  necessarily  exclusively  to  the  twelve.  Be- 
tween the  second  discourse  (vers.  22-37)  and  that  of 
chap.  24  of  Matthew,  there  is  a  striking  similar- 
ity. There  are  some  additions  here  not  found 
there ;  but  in  the  main,  the  course  of  the  argu- 
ment, and  to  some  extent,  the  language  is  the 
same.  Some  commentators  regard  this  as  a  dif- 
ferent discourse,  in  which  Christ  gave  his  disci- 
ples a  part  of  the  same  admonitions  and  pro- 
phetic warnings,  subsequently  repeated  in  the 
Passion  Week  at  Jerusalem.  Others  regard  it  as 
an  imperfect  and  fragmentary  report  by  Luke  of 
a  part  of  that  discourse,  which  he  has  placed  in 
this  connection,  because  intimately  connected 
with  the  question  of  the  Pharisees,  When  the 
kingdom  of  God  should  come  (ver.  20),  and  his 
answer  thereto.  The  latter  view,  though  not 
the  one  taken  by  most  orthodox  commentators. 


seems  to  me  preferable.  If  this  instruction  had 
been  given  now  to  the  twelve  in  Perea,  they 
would  hardly  have  requested  its  repetition  a  few 
months  later  in  Jerusalem  (Matt.  24  :  3) ;  and  if  I 
have  interpreted  Matthew,  chap.  24,  aright,  the 
counsel  of  ver.  ol  here  (vers,  ic-is,  inMntt.),  refers  to 
the  impending  destruction  of  Jerusalem,  while 
the  connection  here  would  apparently  make  it 
refer  to  Christ's  final  coming,  audits  significance 
in  that  connection  is  not  clear.  See  note  below. 
I  think  then  that  it  is  probable  that,  as  in  several 
other  places,  Matthew,  who  was  an  eye  and  ear 
witness,  gave  the  discourse  in  its  time,  location, 
and  connection,  while  Luke,  a  second-hand  re- 
porter, has  given  the  same  discourse,  without  any 
knowledge  of  or  note  concerning  the  time,  place, 
or  circumstances  of  the  delivery,  and  placed  it 
here  because  it  was  cognate  to  Christ's  reply  to 
the  question  of  the  Pharisees.  I  consider  tjhat 
the  whole  of  the  second  of  the  two  discourses 
(vers.  22-37),  except  vers.  31,  33,  refers,  not  to  the 
destruction  of  Jerusalem,  but  to  the  second 
coming  of  our  Lord.  For  the  reasons  of  this 
belief,  see  Matt.,  ch.  24,  Prel.  Note. 

30,  21.  When  he  was  demanded  of  the 
Pharisees  when  the  kingdom  of  God 
should  come.  This  demand  may  not  have  been 
made  with  an  evil  Intent.  The  universal  belief  of 
the  age  was  of  a  temporal  kingdom,  with  Jerusa- 
lem as  mistress  of  the  world,  a  second  and  supe- 
rior Rome  ;  the  Pharisees  naturally  asked  of  one, 
whose  followers  claimed  for  him  that  he  was  a 
great  prophet,  and  some  of  them  that  he  was 
the  Messiah,  when  and  how  this  kingdom  would 
be  established.  On  the  phrase,  kingdom  of  God, 
see  Matt.  3  :  2,  note. — The  kingdom  of  God 
cometh  not  with  observation.  That  is,  in 
such  a  way  as  to  be  observed. — Neither  shall 
they  say,  Look  here  or  Look  there.  That 
i.s,  when  it  comes,  there  shall  be  nothing  to  com- 
pel this  sort  of  surprise  and  superficial  admira- 
tion.— For  Look.  Christ  puts  his  look !  in  con- 
trast with  that  of  the  world.  The  world  looks 
without ;  he  bids  to  look  within.  It  is  the  same 
word  which  is  rendered  "lo"and  "behold." — 
The  kingdom  of  God  is  within  you.  Most 
modern  commentators  render  this.  The  kingdom 
of  God  is  amotig  yon,  and  interpret  it  as  parallel 
to  Luke  11  :  20.  The  reason  for  this  rendering, 
which  is  grammatically  possible,  though  less 
natural,  is  given  byAlford.  The  words  "are  ad- 
dressed to  the  Pharisees,  in  whose  hearts  it  (the 
kingdom)    certainly    was  not."     I   agree  with 


Ch.  XVIL] 


LUKE. 


Ill 


23  And'  they  shall  say  to  you,  See  here;  or,  see 
there :  go  not  after  ihem,  nor  follow  them. 

24  For  as  the  lightning,  that  lightenethout  of  the  one 
iart  under  heaven,  shinelh  unto  the  other  part  under 
heaven  ;  so  shall  also  the  Son  of  man  be  in  his  day. 

25  But"  lirst  must  he  suffer  many  things,  and  be 
rejected  of  this  generation. 

26  And  as  it  was"  in  the  days  of  Noe,  so  shall  it  be 
also  in  the  days  of  the  Son  of  man. 

27  They  did  eat,  they  drank,  they  married  wives, 
they  were  given  in  marriage,  until  the  day  that  Noe 
entered  into  the  ark,  and  the  flood  came,  and  destroyed 
them  all. 


28  Likewise  also  as  it  was  in  the  days  of  Lot ;  they 
did  eat,  they  drank,  they  bought,  they  sold,  they 
planted,  they  builded  ; 

29  But  the  same  day  that  Lot  went  out"  of  Sodom,  it 
rained  lire  and  brimstone  from  heaven,  and  destroyed 
the77i  all. 

30  Even  thus  shall  it  be  in  the  day  when  the  Son  of 
man  is  revealed.i" 

31  In  that  day,  he  which  shall  be  upon  the  housetop, 
and  his  stuff  in  the  house,  let  him  not  come  down  to 
take  it  away :  and  he  that  is  in  the  field,  let  him  like- 
wise not  return  back. 

32  Remember  Lot's  1  wife. 


lch.21:8;  Matt.  24  :  23,  etc. ;  Mavk  13  :  21 mch.9:22;  Mark  8  :  31 n  Gen.  7  :  11,  23. 

q  Gen.  19  :  26. 


Gen.  19  ;  23,  24 p  2  Thess.  1  :  7 


Godet  in  thinking  the  reading  of  our  English  ver- 
sion to  be  preferable.  It  is  more  natural ;  it  bet- 
ter agrees  with  the  context.  The  declaration  is 
not  historical,  but  philosophical ;  the  assertion 
not  of  a  fact  but  of  a  law.  Christ  does  not  say 
that  the  kingdom  of  God  is  already  established 
among  the  Pharisees,  which  was  not  indeed  true 
in  any  sense,  but  ttfat  the  nature  of  that  king- 
dom is  such  that  it  is  to  be  found  within  the 
heart. 

There  is  no  passage  so  brief  in  Scripture  which 
contains  so  much  valuable  and  significant  truth 
respecting  the  kingdom  of  God,  or  the  kingdom 
of  heaven,  as  these  two  verses.  That  kingdom 
is  not  to  be  established  by  Christ's  second  com- 
ing ;  he  then  comes  not  to  found  but  to  take  pos- 
session of  liis  kingdom.  Great  public  events, 
whether  military,  political,  or  religious,  as  the 
Crusades,  the  Reformation,  and  so-called  revival 
meetings,  are  not  the  coming  of  his  kingdom, 
though  they  may  help  to  prepare  the  way  for  it. 
That  kingdom  is  righteousness,  and  peace,  and 
joy,  in  the  Holy  Ghost  (Rom.  u  :  17) ;  it  is  in  the 
disposition  and  character  of  the  individual,  and 
in  the  development  of  a  society,  nurtured  in 
the  spirit  and  in  accord  with  the  precepts  and 
principles  of  Jesus  Christ;  and  therefore  it 
comes  of  necessity  by  gradual  processes  and  in 
ways  which  attract  no  observation,  except  in 
their  results.  The  earthquake  may  prepare  the 
heart  of  the  jailer  for  the  kingdom ;  but  the 
kingdom  does  not  come  in  the  earthquake. 

22,  24.  And  he  said  unto  the  disciples. 
Whether  this  is  a  fragmentary  report  of  the  dis- 
course in  the  Passion  week,  more  fully  reported 
by  Matthew,  and  partially  by  Luke  in  ch.  31,  or 
not,  it  clearly  was  not  given  to  the  Pharisees, 
nor  in  immediate  connection  with  the  preceding 
verses. — Ye  shall  desire  to  see  one  of  the 
days  of  the  Son  of  Man.  He  refers  to  the 
universal  desire  throughout  the  church,  in  the 
absence  of  its  Lord,  for  his  promised  reappear- 
ance.— See  here  !  or,  See  there  !  A  caution 
against  the  danger  of  deceit,  whether  by  false 
prophets  or  misled  interpreters.  "A  warning  to 
all  so-called  expositors,  and  followers  of  exposi- 
tors, of  prophecy,  who  cry,  See  here !  or,  See 


there  !  every  time  that  war  breaks  out  or  revolu- 
tions occur."— (^(/brtZ.)— For  as  the  lii;ht- 
ning,  etc.  The  second  coming  of  Christ  will  be 
sudden  and  public  ;  no  misapprehension  will  be 
possible.  Comp.  Rev.  6  :  12-17.  See  note  on 
Matt.  34  :  26,  37. 

25-30.  But  first  he  must  suffer.  Comp. 
Matt.  1(5  :  21 ;  Luke  24  :  26  ;  Acts  3  :  18.— And 
be  rejected.  The  original  implies  trial  as  well 
as  rejection,  i.  e.,  rejection  after  trial.  The  suf- 
fering and  rejection  laid  the  foundation  for  the 
kingdom  and  the  glory. — As  it  was  in  the 
days  of  Noah.  Comp.  Matt.  24  :  37-39,  notes  ; 
3  Pet.  3  :  3,  4.— Likewise  also  as  it  was  in 
the  days  of  Lot.  The  example  of  the  days  of 
Lot  is  peculiar  to  Luke. — Even  thus.  Liter- 
ally, According  to  these  (y.u  ra  rawzu) ;  as  though 
these  were  expressly  intended  by  God  as  types 
and  symbols  of  the  great  destruction,  to  involve 
the  whole  world  and  all  mankind. — When  the 
Son  of  man  is  revealed.  "The  word  re- 
vealed (uTtoxu/.vTTeTui,  uncovered)  supposes  that 
Jesus  is  present,  but  that  a  veil  conceals  his  per- 
son from  the  view  of  the  world.  All  at  once  the 
veil  is  lifted,  and  the  glorified  Lord  is  visible  to 
al\:'— {Godet.)  Comp.CoL  3  :  3,  4;  2Thess.l:7; 
1  Pet.  1  :  7. 

31,  32.  See  Matt.  24  :  16-18,  notes.  Clearly 
this  command,  as  reported  by  Matthew,  is  a 
practical  and  prudential  direction  to  the  disci- 
ples as  to  their  course  when  they  see  the  destruc- 
tion of  Jerusalem  impending,  the  evidence  of 
which  is  to  be  afforded  them  by  the  "abomina- 
tion of  desolation."  They  are  then  to  flee  in- 
stantly and  without  delay  out  of  the  city. 
Here,  in  my  judgment,  Luke  has  placed  the 
counsel  out  of  its  appropriate  order,  and  in  im- 
mediate connection  with  a  prophecy  of  the 
second  coming  of  Christ,  to  which  it  is  wholly 
inapplicable.  From  that  coming  the  disciples 
will  not  desire  to  flee,  and  none  else  can. 
Godet,  indeed,  endeavors  to  apply  it  to  the  Last 
Days,  with  what  success  the  reader  may  judge 
for  himself.  "There  is  no  mention  of  fleeing 
from  one  part  of  the  earth  to  another,  but  of 
rising  from  the  earth  to  the  Lord,  as  he  passes 
and  disappears :  '  Let  him  not  come  down  from 


113 


LUKE. 


[Ch.  XVIII. 


33  Whosoever '  shall  seek  to  save  his  life  shall  lose 
it;  and  whosoever  shall  lose  his  life  shall  jjreserve  it. 

34  I  tell  you,  in  that  night  there  "shall  be  two  »ie>i  in 
one  bed  ;  the  one  shall  be  taken,  and  the  other  shall  be 
left. 

35  Two  luomen  shall  be  grinding  together  ;  the  one 
shall  be  taken,  and  the  other  left. 

36  Two  men  shall  be  in  the  field  ;  the  one  shall  be 
taken,  and  the  other  left. 

37  And  they  answered  and  said  unto  him.  Where, 
Lord  ?  And  he  said  unto  them.  Wheresoever  the  body 
z"j,'  thither  will  the  eagles  be  gathered  together. 


CHAPTER   XVIII. 

AND  he  spake  a  parable  unto  them  to  this  end,  that 
men  ought"  always  to  pray,  and  not  to  faint ; 

2  Saying,  There  was  in  a  city  a  judge,  which  feared 
not  God,  neither  regarded  man  : 

3  And  there  was  a  widow  in  that  city  ;  and  she  came 
unto  him,  saying.  Avenge  me  of  mine  adversary. 

4  And  he  would  not  for  a  while  ;  but  afterward  he  said 
within  himself.  Though  I  fear  not  God,  nor  regard  man  ; 

5  Yet  because  this  widow  troubleth  me,  I  vvill  avenge 
her,  lest  by  her  continual  coming  she  weary  me. 


r  ch.  9  :  24  ;  Matt.  16  :  25 ;   Mark  8  :  35  ;  John  12  :  25. . .  .s  Matt.  24  :  40,,  41 . 
Ps.  65  :  2 ;    102  :  17  ;   Rom.  12  :  12  ;   Ephei 


the  roof ;  but  forgetting  all  that  is  in  the  house, 
let  him  be  ready  to  follow  the  Lord.  So  he  who 
is  in  the  fields  is  not  to  attempt  to  return  home 
to  carry  upward  with  him  some  object  of  value. 
The  Lord  is  there ;  if  any  one  belongs  to  Him, 
let  him  leave  everything  at  once  to  accompany 
Him."  I  am,  however,  unable  to  conceive  how 
in  the  supreme  moment  of  the  Lord's  reappear- 
ing, and  on  the  eve  of  the  destruction  of  the 
world  and  all  that  it  contains,  when  even  the 
godless  are  seeking  only  self-destruction  (Rev. 
6 :  16),  any  disciple  should  have  any  inclination  to 
go  back  to  his  house  for  a  coat,  or  down  into  it 
for  household  furniture.  But,  except  for  this 
warning.  Christians  in  Jemsalem  might  well  have 
thus  delayed  when  the  Roman  armies  began  to 
encompass  the  city. 

33.  See  Matt.  10  :39.  Shall  preserve  (Jwoyoi^w) 
is,  literally,  shall  bring  forth  life.  "That  day 
shall  come  as  pains  of  labor  on  a  woman  in  tra- 
vail (see  Matt.  24  :  8,  note) ;  but  to  the  saints  of 
God  it  shall  be  the  birth  of  the  soul  and  body  to 
life  and  glory  everlasting." — (  Wordsworth.)  He 
who  is  always  busy  saving  his  own  soul  is  not  the 
one  assured  of  salvation ;  for  salvation  is  by  self- 
sacriflce. 

34-36.  See  Matt.  24  :  40,  41.  The  reference 
here  is  clearly  to  the  second  coming  of  Christ, 
and  this  is  quite  apparent  from  the  connection,  as 
the  discourse  is  reported  by  Matthew.  "At  this 
time,  a  selection  will  take  place,  a  selection  which 
will  instantaneously  break  all  earthly  relations, 
even  the  most  intimate,  and  from  which  there 
will  arise  a  new  grouping  of  humanity  in  two 
new  families  or  societies,  the  take7i  and  the  hft.'''' 
— (Godet.)  Ver.  36  is  regarded  as  spurious  by 
the  best  scholars.  It  has  been  transferred  from 
Matthew,  where  its  genuineness  is  unquestioned. 

37.  The  disciple's  curiosity  our  Lord  refuses 
to  gratify ;  he  even  elsewhere  declares  that   he 

could    not    if     he    would     (Mark    is    :    32;     comp.    Acts 

1  :  i).  His  reply  is  a  general  one,  that  wher- 
ever there  is  corruption,  there  the  ministers 
of  God's  judgments  will  be  assembled ;  each 
new  judgment  being,  like  the  destruction  of 
Jerusalem,  a  type  of  the  final  judgment.  See 
further,  Matt.  24  :  28,  note. 


Ch.  18  ;  1-14.  I'ARABLKS  COSCERNIISG  PRAYER.  Im- 
portunity IN  PEATEE.  — IIUMELITY  IN  PEATER. 

Compare  with  the  teaching  here  that  of  ch. 
11 : 1-13  ;  see  notes  there.  As  in  the  parable 
there,  and  in  that  of  the  Unjust  Steward  (ch. 
16 :  i-s),  Christ  here  in  the  parable  of  the  Unjust 
Judge  illustrates,  by  contrast.  The  argument 
is.  If  an  unjust  judge  can  be  moved  to  do  right 
by  importunity,  shall  not  the  Judge  of  all  the 
earth  be  much  more  moved  by  the  petitions  of 
his  afflicted  children  ?  Having  thus  illustrated 
the  duty  of  patient,  persistent  prayer  in  the  first 
parable,  in  the  second  he  illustrates  the  spirit 
which  should  pervade  and  inspire  prayer.  The 
attempt  to  trace  a  detailed  parallelism,  to  make 
the  widow  represent  the  church,  the  adversary 
Satan,  and  the  unjust  judge  God,  appears  to  me 
to  be  artificial.  The  parable  is  employed  to  illus- 
trate the  single  point,  indicated  in  ver.  1.  To 
press  it  in  detail  is  to  impair,  not  enhance,  its  full 
meaning.  For  an  O.  T.  illustration  of  right  and 
wrong  kind  of  importunity,  compare  1  Kings 
18  :  26-28,  with  1  Kings  18  :  43,  44. 

1.  Men  ought  always  to  pray,  and  not 
to  faint.  Here,  as  in  Ephes.  6  :  18,  is  a  sugges- 
tive hint  of  the  truth,  that  persistence  in  prayer 
requires  courage.  Prayer  is  sometimes  a  restful 
communion,  sometimes  a  soul-wrestling.  Always 
is  here  equivalent  to  at  all  times.  It  may  be  true 
that  "the  earnest  desire  of  the  heart  is  prayer" 
{Alford\  though  I  doubt  whether  this  is  true 
in  any,  except  a  poetical  sense  ;  it  is  true,  that 
the  heart  should  always  maintain  such  relations 
with  God,  that  every  act  and  thought  should  be 
consecrated  by  the  sense  of  his  presence,  and  this 
may  be  what  is  meant  by  the  exhortation  to 
"pray  without  ceasing"  (i  Thess.  ^  -.  it).  But 
neither  is  the  real  point  of  the  parable  here, 
which  is  given  to  teach  us,  not  the  duty  of  an 
earnest  or  devout  heart,  but  the  duty  of  not  suf- 
fering discouragement  in  prayer,  because  times 
are  adverse,  and  no  answer  appears  to  be  vouch- 
safed. 

2,  3.  A  judge  which  feared  not  God  nor 
regarded  man.  No  lower  moral  state  can  well 
be  imagined  than  is  described  in  these  two 
phrases.     He  was  indifferent  to  the  condemna- 


Ch.  XVIII.] 


LUKE. 


113 


6  And  the  Lord  said,  Hear  what  the  unjust  judge 
saith. 

7  And  shall  not  God  avenge'' his  own  elect,  which 
cry  day  and  night  unto  him,  though  he  bear  long  with 
them  ? 

8  I   tell  you  that  he  will  avenge  them  speedily.™ 


Nevertheless,  when  the  Son  of  man  cometh,  shall  ^  he 
find  faith  on  the  earth  ? 

9  And  he  spake  this  parable  unto  certain  which  ^ 
trusted  in  themselves  that  they  were  righteous,  and 
despised  others : 

10  Two  men  went  up  into  the  temple  to  pray ;  the 
one  was  a  Pharisee,  and  the  other  a  publican. 


Ps.  46  :  5  ;  Heb.  10  :  37  ;  2  Pet.  3  •  8,  9 x  Matt.  24  :  12  ....  y  ch.  10  :  29. 


tion  pronounced  by  God  against  perversion  of 

justice    (Exod.  23  :  6-9  ;    Lev.  19  :  15  ;    Deut    1  :  16,  17  ,    2  Chron. 

19 : 5-7) ;  he  was  shamelessly  indifferent  to  his  own 
reputation  among  men  ;  and  he  was  conscious  of 
his  own  audacity  and  gloried  in  his  shame  (ver.  4). 
The  judges  in  the  East  are  generally  irresponsi- 
ble and  corrupt ;  take  bribes  from  either  or  both 
parties ;  from  their  decisions  there  is  in  most 
cases  no  appeal ;  and  the  proceediilgs  in  execu- 
tion of  their  decrees  are  summary. — And  there 
was  a  widow  in  that  city.  In  the  East  the 
position  of  a  widow  is  one  of  absolute  helpless- 
ness. In  India  she  is  regarded  as  suffering  a 
special  visitation  of  divine  wrath,  for  her  own  or 
her  ancestors'  sins,  is  excluded  from  all  society, 
and  is  made  a  common  drudge  and  the  subject  of 
unlimited  petty  despotism,  especially  by  her 
husband's  family.  The  0.  T.  denounces  this 
treatment  of  widows,  and  declares  them  to  be 
under  God's  special  keeping  (Exod.  22:  22-24;  Deut. 

10:18;   Dent.  24  :.  17  ;    Psalm  68  :  5  ;    146  :  9  ;    ,Ter.  7:6;    22:3; 

49: 11 ;  Mai.  3:5). — Avengc  Hic  of  mine  adver- 
sary. Either  Punish  his  wrong-doing,  or  Pro- 
tect from  his  wrong-doing  ;  the  latter  is  proba- 
bly the  better  meaning.  The  justice  of  her  case 
is  throughout  pre-supposed. 

4,  5.  He  would  not  for  awhile.  The 
reason  why  the  unjust  judge  would  not  heed  the 
widow's  complaints,  is  implied  to  be  his  selfish 
Indifference.  The  reason  why  God  often  ap- 
pears for  awhile  not  to  heed  the  complaints  of 
his  people  is  not  given.  That  reason  lies  in  his 
own  counsel,  and  beyond  our  full  comprehen- 
sion. There  is,  however,  a  hint  of  it  in  ver.  7, 
below. — Lest  by  her  continual  coming  she 
weary  me.  Literally,  Beat  me  {v7iMTridli(a). 
The  verb  is  a  pugilistic  one,  the  same  used  by 
Paul  in  1  Cor.  9  :  27,  and  there  translated,  "J 
keep  binder  my  body."  The  hyperbole  indicates 
the  impatience  and  unreasonableness  of  the  un- 
just judge.  The  language  of  all  nations  abounds 
with  like  instances  of  this  spirit  of  exaggeration 
in  the  impatient.  Thus,  to  be  "pestered,"  is 
literally  to  be  afflicted  with  the  pest;  to  be 
"worried,"  is  to  be  strangled,  etc. 

6-8.  And  the  Lord  said.  What  follows  is 
the  application  of  the  parable,  and,  with  the  lan- 
guage of  ver.  1,  gives  the  key  to  the  correct  in- 
terpretation of  the  whole. — Though  he  bear 
long  with  them.  There  are  two  renderings 
of  this  phrase  possible.    It  may  mean,  Though 


he  bears  long  icith  the  oppressors ;  it  may  mean, 
When  also  he  is  patient  toward  his  oimi  elect  The  lat- 
ter interpretation  appears  to  me  preferable,  both 
from  grammatical  and  from  spiritual  considera- 
tions. It  then  completes  the  contrast  between 
the  unjust  judge  and  the  loving  All-Father,  who  is 
never  vexed  and  impatient  at  the  importunity  of 
his  chosen  ones.  But  whichever  interpretation 
be  adopted,  forbearance,  not  indifference,  is  indi- 
cated as  the  reason  why  God  delays  to  answer 
the  prayers  of  his  children.  He  cannot  deliver 
them  without  bringing  judgment  on  the  op- 
pressors, and  he  waits,  that  his  long-suffering 
may  become  the  means  of  their  salvation  (Rom. 
2:4;  2  Pet.  3 :  9,  15). — He  will  avcnge  them 
speedily.  Not  He  will  speedily  come  to  avenge 
them,  but  When  he  comes  he  wUl  make  a  speedy 
end  (i  Sam.  3: 12). — Shall  he  find  faith  on  the 
earth  ?  One  of  those  mournful  utterances 
which  show  how  hard  a  burden  to  the  heart 
of  Christ  is  the  unbelief  of  his  own  disciples. 
Comp.  Matt.  17  :  17. 

9.  He  spake  this  parable  unto  certain 
which  trusted  in  themselves  because 
they  were  righteous.  There  has  been  some 
discussion  respecting  the  question  to  whom  this 
parable  was  pi'imarily  addressed,  whether  (1)  to 
the  Pharisees,  {2)  to  Christ's  own  disciples,  or 
(3)  to  followers  who  were  inclined  partially  to 
accept  his  teachings,  but  in  whom  the  leaven  of 
Pharisaism  still  remained.  Clearly  it  was  not 
addressed  to  the  Pharisees,  because  then  it  could 
not  be  called  a  parable  ;  the  Pharisee  was  used  to 
illustrate  a  spirit  which  Christ  perceived  in 
others.  Probably  it  was  addressed  to  his  follow- 
ers, being  evoked  by  observing  a  tendency  to 
spiritual  pride  among  them.  More  important  is 
it  to  note,  that  it  is  stUl  addressed  to  all  those 
in  the  Christian  community  who  trust  to  them- 
selves because  their  own  character  and  conduct 
appears  to  them  meritorious.  In  contrast,  Christ 
holds  up  the  picture  of  one  who  trusts  wholly  to 
the  mercy  of  a  forgiving  God.  Thus  he  paraboli- 
cally  teaches  that  doctrine  of  justification  by 
faith  alone,  which  was  so  predominant  in  the 
teachings  of  Paul.  See,  for  example,  Rom. 
3  :  20-38  ;  Ephes.  2  : 1-10 ;  PhiL  3  : 4-10.  Paul 
himself  was  before  his  conversion  the  Pharisee, 
but  afterward  the  publican.  —  And  despised 
others.  As  humility  and  charity  are  twins 
(i  Cor.  13 :  4),  SO  pride  and  contempt. 


114 


LUKE. 


[Ch.  XVIII. 


11  The  Pharisee  stood  and  prayed  thus  with  him- 
self: God,  I  thank  thee  that  I  am  not  ^  as  other  men 
are,  extortioners,  unjust,  adulterers,  or  even  as  this 
publican. 

12  I  fast  twice  in  the  week,  I  give  tithes  of  all  that  I 
possess. 

13  And  the  publican,  standing  afar  off,  would  not 


lift  up  so  much  as  his  eyes  unto  heaven,  but  smote  " 
upon  his  breast,  saying,  God  be  merciful  to  me  a  sinner. 

14  I  tell  you,  this  man  went  down  to  his  house  justi- 
fied rather  than  the  other:  iox'°  every  one  that  exalt- 
eth  himself  shall  be  abased  ;  and  he  that  humbleth 
himself  shall  be  exalted. 

15  And  ■=  they  brought  unto  him  also  infants,  that  he 


z  Isa.  65  :  5  ;  Rev.  3:17 a  Jer.  31  :  19 b  Job  22  :  29  j  Matt.  23  :  12 c  Matt.  19  :  13  ;  Mark  10  :  13,  etc. 


10.  The  one  a  Pharisee,  and  the  other 
a  publican.  The  former  a  type  of  orthodox 
belief  and  a  vigorous  but  legal  morality  ;  the 
other  a  type  of  the  justly  condemned  and  the 
outcast.  "A  Brahmin  and  a  Pariah,  as  one 
might  say,  if  preaching  from  this  Gospel  in 
India." — {Trench.)  On  the  character  of  the  Phar- 
isees, see  Matt.  3  :  7,  note  ;  on  the  character  of 
the  publicans,  Matt.  9  :  9,  note. 

11,  12.  The  Pharisee  stationed  himself. 
The  publican  stood  {karwi,  active) ;  the  Pharisee 
stationed  himself  {atucpalc,  passive,  with  middle 
signification).  There  is  no  significance  in  the 
mere  fact  that  the  Pharisee  stood,  for  standing 
was  a  common  attitude  of  prayer  among  the 

Jews    (l    Kings  8  :  22  ;    2  Chron.  6  :  12  ;     Mark  11  :  25)  ;      but 

there  is  a  significance,  not  recognized  in  our 
English  version,  in  the  phraseology  employed  to 
indicate  the  attitude  of  the  Pharisee  and  the 
publican.  The  Pharisee  "  took  his  stand,  plant- 
ed and  put  himself  in  a  prominent  attitude  of 
prayer  ;  so  that  all  eyes  might  light  on  him,  all 
might  take  note  that  he  was  engaged  in  his  de- 
votions."— {Trench.) — And  prayed  thus  with 
himself.  Even  in  the  prayer  of  the  Pharisee, 
self  is  the  centre  of  his  thoughts.  Though  in 
form  a  prayer,  his  address  was  really  a  self-grat- 
ulatory  soliloquy.— God,  1  thank  thee  that  I 
am  not  as  the  rest  of  men.  Not  merely 
as  some  other  men,  but  as  the  rest  of  mankind, 
mankind  in  general.  Observe  that  humility 
thanks  God  that  I  am  what  I  am  (i  Cor.  15 : 9,  10) ; 
pride  thanks  God  that  I  am  not  like  other  men 
(comp.  2  Cor.  10 :  12).  In  the  Episcopal  Prayer  Book, 
this  truth  is  recognized  by  making  this  para- 
ble and  1  Cor.  15  : 1-11,  the  Gospel  and  Epistle 
for  the  same  Sunday,  the  eleventh  Sunday  after 
Trinity.  Observe,  too,  that  this  Pharisee  be- 
lieves in  the  doctrine  of  total  depravity  ;  he  rates 
other  men  very  low.  This  doctrine  may  be,  as 
here,  one  of  pride,  or,  as  in  Paul's  experience, 
one  of  humility  (i  Tim.  i:i5,  le). — Extortioners, 
unjust,  adulterers.  A  comprehensive  cata- 
logue, including  all  flagrant  transgressions,  both 
against  others  and  against  self ;  but  there  is  no 
recognition  of  that  spirituality  of  the  law  ex- 
pounded by  Christ  in  the  Sermon  on  the  Mount 

(Matt.  6  :    20-48 ;    comp.  1    Tim.   1  :  s),     and    of  Which    all 

Pharisaism  is  a  perpetual  violation.  —  I  fast 
twice  in  the  week,  I  give  tithes  of  all  that 
I  possess.    His  boast  covers  the  two  points  of 


religious  service  and  of  benevolence.  In  both 
he  claims  to  do  more  than  the  law  requires.  The 
Mosaic  law  provided  for  only  one  fast  in  the 
year,  the  great  Day  of  Atonement  (Lev.  le :  20 ; 
Numb.  29 : 7).  The  Jcws  added  a  number  of  annual 
fasts  and  two  weekly  fasts,  viz.,  on  the  fifth  day, 
because  Moses  on  that  day  went  up  Sinai,  and 
the  second,  because  on  that  day  he  came  down. 
The  Christian  Sects  in  the  East  still  maintain  a 
fast  twice  a  week  throughout  the  whole  year, 
but  content  themselves  with  abstinence  from 
meat  and  the  products  of  the  diary.  Tithes  of 
all  produce,  including  flocks  and  cattle,  were  re- 
quired by  the  law  to  be  given  to  the  Levite  (Lev. 
27 :  30) ;  this  Pharisee  said  that  he  gave  tithes  of 
all  that  came  into  his  possession,  whether  agri- 
cultural products  or  not.  The  modem  equiva- 
lent of  this  boast  would  be  the  claim  to  be  re- 
gular in  attendance  on  Christian  ordinances  and 
a  liberal  contributor  to  the  recognized  Christian 
charities.  But  the  ancient,  like  the  modern 
Pharisee,  claims  only  a  legal  righteousness,  i.  e., 
that  he  has  done  all  that  is  required  of  him,  and 
even  more.  Of  that  love,  without  which  so- 
called  acts  of  charity  and  religion  are  vain  (i  Cor. 
13 : 1-3),  he  is  entirely  oblivious.  Contrast  the 
"boasting"  of  Paul,  1  Cor.  4  :  11-16;  9  :27; 
15  :  9,  10  •,  2  Cor.  11  :  9-17 ;  Gal.  2  :  20. 

13.  And  the  publican  standing  afar  off. 
Not  merely  far  from  the  Pharisee,  but  remote 
from  the  other  worshippers,  partly  from  a  sense 
of  his  own  unworthinessand  partly  from  a  desire 
to  be  apart  from  the  crowd  and  alone  with  God. 
Would  not  lift  up  so  much  as  his  eyes  unto 
heaven.  In  contrast  with  the  Pharisee  whose 
gestures  doubtless  testified  to  the  people  his  de- 
votions (Matt.  6:6).  —  But  smote  upon  his 
breast.  Various  emblematic  meanings  have 
been  attributed  to  this  action,  as  that  he  thus  in- 
dicated the  death-stroke  which  sin  merits  from 
God  {Godet),  the  pain  experienced  in  his  own 
conscience  {Bengel),  the  punishment  which  he 
would  himself  inflict  on  sin  in  his  own  heart 
{Avgustine).  The  true  significance  of  the  action 
is  indicated  by  the  fact,  that  smiting  upon  the 
breast  was  a  common  gesture  for  the  expression 
of  great  grief  and  shame  (Luke  23 :  48). — God  be 
merciful  to  me  the  sinner.  There  is  a  sig- 
nificance in  the  definite  article,  which  is  lost  in 
our  English  version.  Comp.  1  Tim.  1  :  15.  It 
does  not  indicate  a  comparison  with  others,  and 


^y^<-^.x^,/^./  r^t/'^/,f/>^^i  yfi^^ 


Ch.  xviii.j 


LUKE. 


115 


I 


would  touch   them :    but  when  his  disciples  saw  zV, 
they  rebuked  them. 

i6  But  Jesus  called  them  i/fiio  him,  and  said,  SuflFer 
little  children  to  come  unto  me,  and  forbid  them  not: 
tor  ol  such  is  the  kingdom  of  God. 

17  Verily  I  say  unto  you,  Whosoever  shall  not  re- 
ceive the  kingdom  ot  God  as  a  little  child,"*  shall  in  no 
wise  enter  tlierein. 

18  And "  a  certain  ruler  asked  him,  saying.  Good 
Master,  what  shall  I  do  to  inherit  eternal  life  ? 

19  And  Jesus  said  unto  him.  Why  callest  thou  me 
good  ?  none  is  good  save  one,  i/iai  is,  God. 

20  Thou  knowest  the  '  commandments.  Do  not  com- 
mit adultery,  Do  not  kill.  Do  not  steal.  Do  not  bear 
false  witness.  Honour  thy  father  and  thy  mother. 

21  And  he  said,  All  these  have  I  kept  from  my 
youth  up. 

22  Now  when  Jesus  heard  these  things,  he  said  unto 
him,  Yet  lackest  thou  one  thing:  sell  all  that  thou 
hast,  and  distribute  unto  the  poor,  and  thou  shalt  have 
treasure  ^  in  heaven  :  and  come,  follow  me. 

23  And  when  he  heard  this,  he  was  very  sorrow- 
ful :  for  he  was  very  rich. 

24  And  wlien  Jesus  saw  that  he  was  very  sorrowful, 
he  said,  How  ^  hardly  shall  they  that  have  riches  enter 
into  the  kingdom  of  God  ! 

25  For  it  is  easier  for  a  camel  to  go  through  a  nee- 


dle's eye,  than  for  a  rich  man  to  enter  into  the  king- 
dom of  God. 

26  And  they  that  heard  ii  said.  Who  then  can  be 
saved  ? 

27  And  he  said.  The'  things  which  are  impossible 
with  men,  are  possible  with  God. 

28  Then  Peter  said,  Lo,  we  have  left  all,  and  fol- 
lowed thee. 

29  And  he  said  unto  them.  Verily  I  say  unto  you, 
There  is  no  man  that  hathJ  left  house,  or  parents,  or 
brethren,  or  wife,  or  children,  for  the  kingdom  of  God's 
sake, 

30  Who  shall  not  receive  manifold  more  in  this  pres- 
ent time,  and  in  the  world  to  come  life''  everlasting. 

31  Tlien  he  took  lenio  him  the  twelve,  and  said  unto 
them,  Behold,  we  go  up  to  Jerusalem,  and'  all  things 
that  are  written  by  the  prophets  concerning  the  Son  of 
man  shall  be  accomplished. 

32  For  he  shall  be  delivered  ■"  unto  the  Gentiles,  and 
shall  be  mocked,  and  spitefully  entreated,  and  spitted 
on: 

33  And  they  shall  scourge  hit}t,  and  put  him  to 
death  :  and  the  third  day  he  shall  rise  again. 

j4  And  "  they  understood  none  of  these  things  :  and 
this  saying  was  hid  from  them,  neither  knew  they  the 
things  which  were  spoken. 

35  And  it°  came  to  pass,  that  as  he  was  come  nigh 


d  Ps.  131  :  2  ;    Mark  10:15;    1  Pet.  1  :  14. . .  .e  M»tt.   19  :  16,  etc.  ;    Marlt  10  :  17,  etc. . .  .f  Exort 
..Ii  Prov.  11  :  28;  1  Tim.  6  :  9. . .  .i  ch.  1  :  37  ;  Jer.  32  :  17  ;  Z 


g  Mult.  6  :  19,  20;  1  Tim.  6  :  19 

1  Ps.  22;    Ia.a.  63.       ■•     ""  • 

10  :  46,  etc. 


11.  u.   1V....U    irruv.  II   .«o,    i   xiiii.  U.9....1   cu.  i:t) 

ch.   23  :  1 ;   Matt.  27  :  2  ;   John  18  :  28  ;   Acts  3  :  13. 


12-16;    Deut.   5:16-20;    Rom.  13:9.... 

-     ._.-.,  _ _  :  6 .i  Deut.  V,  :  9 k  Rev.  2  ;  10 

n  Mark  9  :  32;   John  12  :  16 o  Mutt.  20  :  29,  etc.  ;    Mark 


a  ttought  of  himself  as  the  sinner  above  all 
others,  but,  rather,  that  "he  is  thinking  of  none 
taut  himself. ' ' — (Bengel. ) 

14.  This  mail  went  down  to  his  house 
justified  rather  than  the  other.  It  is  evi- 
dent, t\\3A,  justified  here  does  not  mean  made  just, 
taut  absolved  from  sin.  No  change  in  the  charac- 
ter of  the  putalican  is  indicated,  only  a  change  in 
his  relations  to  God.  Thus  this  parable  throws 
no  small  light  on  the  theological  controversy  be- 
tween Romanism  and  Protestanism  ;  the  one 
makes  a  new  character  the  ground  of  divine 
favor ;  the  other  makes  the  divine  favor  the 
ground  of  a  new  character.  Pharisee  and  publi- 
can had  each  received  his  reward  (Matt.  6:  i,  2) ; 
one  the  praise  of  men  and  the  gratulations  of  his 
own  pride,  the  other  pardon  from  his  Father  in 
heaven,  and  the  peace  which  pardon  brings. — 
Every  one  that  exalteth  himself  shall  be 
abased,  etc.  Christ,  in  this  parable,  afiords  a 
spiritual  interpretation  to  the  parable  in  ch. 
14  :  7-11. 

15-17.  Christ  Blesses  Little  Children. — 
Comp.  Matt.  19  :  13-15 ;  Mark  10  :  13-16.  See 
notes  on  Matthew.  The  words  of  our  Lord  are 
verbatim,  as  in  Mark.  From  this  point  the  narra- 
tive again  harmonizes  with  those  of  Matthew  and 
Mark,  after  a  divergence  from  ch.  9  :  51.  The 
word  infants  {ioi(poe),  peculiar  to  Luke,  shows 
clearly  that  children  are  referred  to,  who  were 
too  young  to  receive  instruction  and  to  be 
brought  into  the  kingdom  tay  an  intelligent  com- 
prehension of  the  truth.  Comp.  Luke  2  :  13, 16 ; 
Acts  7  :  19 ;  3  Tim.  3  :  15  ;  1  Pet.  2  :  3 ;  in  all  of 
which  cases  the  Greek  word  is  the  same. 

18-30.    The   Rich   Young    Ruler. — Comp. 


Matt.  19  :  16-30  ;  Mark  10  :  17-31.  See  notes  on 
Matthew.  Luke  alone  describes  this  young  man 
as  a  "ruler,"  i.  e.,  probably  a  ruler  of  a  syna- 
gogue. For  description  of  this  oflScer,  see  note 
on  Matt.  4  :  33. 

31-34.  Prophecy  of  Christ's  Passion  and 
Resurrection.— Matt.  30  :  17-19 ;  Mark  10  :  33-34. 
See  notes  on  Mark.  The  declaration  here,  All 
things  that  are  written  by  the  jyrophets  concerning 
the  Son  of  man  ( i.  e.,  the  Messiah,  see  Matt.  10  :  33, 
note)  shall  be  accomplished,  is  peculiar  to  Luke. 
The  following  are  among  the  prophecies  referred 
to  :  Psalm  16  :  10;  33  :  7,  8,  16,  18  ;  49  :  15 ; 
Isaiah  53  :  1-9 ;  Dan.  9  :  36.  The  declaration  of 
ver.  34  is  also  peculiar  to  Luke.  How  far  the  dis- 
ciples were  from  understanding  the  Passion, 
clearly  as  it  was  foretold,  is  evident  from  the 
ambitious  request  of  James  and  John,  which  im- 
mediately followed  the  prophecy  (Mark  10 :  35-45). 
The  reason  why  they  did  not  understand  is  indi- 
cated :  "The  saying  was  hid  from  them,"  a 
declaration  interpreted  in  part  by  John  14  :  29, 
in  part  by  1  Cor.  3  :  7,  10.  The  otaject  of  pro- 
phecy is  not  to  reveal  to  the  present  age  future 
events ;  this  the  plainest  prophecies  never  have 
done  ;  but  to  afford  a  testimony  to  the  truth  of 
divine  revelation,  after  their  fulfillment.  See 
Mark  9  :  30-33,  notes. 
Ch.  18  :  35-43.    THE  HEALINO  OF  A  BLIND  MAN.    A 

PARABLE  OF    REDEMPTION. 

The  account  of  this  miracle  is  given  by  the 
three  Evangelists,  Matthew,  Mark,  and  Luke, 
but  with  some  notable  variations.  Those 
which  are'merelj'  verbal,  are  given  below.  Two 
other  variations  are  of  considerable  impor- 
tance.    Matthew  and  Mark  represent  it  as  per- 


116 


LUKE. 


uDto  Jericho,  a  certain  blind  man  sat  by  the  way  side, 
begging : 

36  And   hearing  the  multitude  pass  by,  he  asked 
what  it  meant. 


[Ch.  XVIII. 


37  And  they  told  him,  that  Jesus  of  Nazareth  passeth 
by. 

38  And  he  cried,  saying,  Jesus,  thou  son  of  David, 
have  mercy  p  on  me. 


p  Ps.  62 :  12. 


formed  on  Christ's  departure  from^  Luke  on 
Christ's  approach  to  Jericho.  Matthew  says 
that  there  were  two  blind  men ;  Mark  and 
Luke  represent  but  mie.  Various  attempts  have 
been  made  to  reconcile  these  difEerences,  as  by 
supposing  that  Christ  healed  two  blind  men,  one 
on  his  approach,  the  other  on  his  departure,  and 
that  Matthew  has  combined  the  two  acts  in  one 
account.  The  variation  however  presents  no 
difficulty  except  to  those  who  maintain  a  doc- 
trine of  verbal  inspiration,  for  which  the  Scrip- 
ture itself  gives  no  warrant.  They  are  just  such 
as  are  of  the  most  common  occurrence  in  history, 
and  confirm,  instead  of  throwing  doubt  over  the 
substantial  truth  of  the  narrative.  As  Matthew 
was  probably  an  eye-witness,  since  the  apostles 
apparently  accompanied  their  Lord  on  this  jour- 
ney, and  Mark  and  Luke  derived  their  infor- 
mation from  others,  it  is  probable  that  there 
were  two  blind  men,  and  that  the  cure  Avas  per- 
formed on  the  exit  from,  not  on  the  entrance 
into,  Jericho. 

35-37.  He  Avas  come  nigh  unto  Jericho. 
In  order  to  harmonize  Luke's  account  with  those 
of  Matthew  and  Mark,  it  has  been  proposed  to 
read  this,  He  was  near  Jericho;  but  this  is  cer- 
tainly a  forced,  even  if  it  be  a  possible  construc- 
tion of  the  original,  and  comparing  this  verse 
with  ch.  19  : 1,  it  is  evident  that  the  writer  sup- 
posed that  the  miracle  was  wrought  by  Jesus  on 
approaching  the  city.    Jericho  was  situated  in 


the  valley  of  the  Jordan,  opposite  the  point 
where  Joshua  crossed  that  river  on  entering  the 
Holy  Land.  It  was  about  fifteen  miles  northeast 
of  Jerusalem  and  about  seven  from  the  river. 
The  environs  were  well  watered  and  rich,  and 
the  city  was  famous  for  its  palm  trees  and  its 
balsam.  Its  position  made  it  strategically  the 
key  to  the  entrance  of  the  Holy  Land.  After  its 
destruction  by  Joshua  (josh.,  ch.  e)  its  rebuilding 
was  prohibited,  under  a  curse  (josh.  6 :  -26),  which 
was  incurred  in  the  days  of  King  Ahab,  by  Hiel 
the  Bethelite  (1  Kings  le :  34),  who  refortified  it,  but 
apparently  did  not  literally  rebuild  it,  since  it  had 
been  an  inhabited  city  prior  to  his  time  (judg.  3-13 ; 
2  Sam.  10  : .'.).  It  Subsequently  became  the  site  of  a 
school  of  the  prophets,  presided  over  by  Elisha 
(2  Kings  2  :  1-22),  who  swcctened  the  waters  of 
the  before  unpalatable  spring  in  the  immediate 
vicinity.  On  its  plains  Zedekiah  fell  into  the 
hands  of  the  Chaldeans  (Jer.  39 :  s ;  52 :  s) ;  three 
hundred  and  forty-five  of  its  inhabitants  are 
mentioned  in  the  return  from  Babylon  under 
Zerubbabel  (Ezra  2 :  34 ;  Neh.  3:2;  7 :  36).  Its  rcvenucs 
were  given  by  Anthony  to  Cleopatra,  and  were 
redeemed  by  Herod  the  Great,  who  rebuilt  and 
ornamented  it,  and  even  founded  a  new  town 
higher  up  on  the  plain  than  the  old  site.  It  was 
plundered  and  the  palace  destroyed  by  a  slave  of 
Herod,  but  was  rebuilt  again  by  Archelaus,  who 
again  planted  the  plains  with  palm  trees.  It  was 
naturally  on  Christ's  route  in  passing  from  Perea 


VIEW    OF    TUJi    SITE    Oi'    JEKICUO. 


JESUS    GIVING    SIGHT. 

'■fis  Jesus  passed  by  he  saw  a  man  which  was  blind  froin  his  birth." 


Ch.  XVIII.] 


LUKE. 


117 


39  And  they  which  went  before  rebuked  him,  that 
he  should  hold  his  peace:  but  he  cried ''so  much  the 
more,  Thou  son  ot  David,  have  mercy  on  me. 

40  And  Jesus  stood,  and  commanded  him  to  be 
brought  unto  him :  and  when  he  was  come  near,  he 
asked  him, 


41  Saying,  What  wilt  thou  that  I  shall  do  unto  thee  ? 
And  he  said.  Lord,  that  I  may  receive  my  sight. 

42  And  Jesus  said  unto  him.  Receive  tny  sight  :  thy  ■■ 
faith  hath  saved  thee. 

43  And  immediately  he  received 'his  sight,  and  fol- 
lowed him,  glorifying'  God:  and  all  the  people,  when 
they  saw  //,  gave  praise  unto  God. 


q  Ps.  141  :  1 . . . .  r  ch.  17  :  19  . . . .  s  Ps.  30  :  2  . . . .  t  ch.  5  :  26 ;  Acts  4:21;  11  :  18  ;  Gal.  1  :  24. 


to  Jerusalem.  Its  proximity  to  Jerusalem  made 
it  a  favorite  residence  of  the  priests  when  re- 
leased from  the  services  of  the  temi:)le ;  and  its 
commercial  importance  made  it  a  headquarters  of 
the  publicans  or  tax-gatherers.  The  site  of  the 
Jericho  of  the  N.  T.  is  believed  to  have  been 
nearer  the  mountain  called  Quarautaua  than  the 
one  now  occupied  by  the  modern  village.  The 
accompanying  illustration  is  from  a  sketch 
by  Mr.  A.  L.  Rawson.  —  A  certain  blind 
man  sat  by  the  Avayside  be§:£;ing.  Both 
beggary  and  blindness  are  much  more  common 
in  the  East  than  with  us  ;  the  former,  owing  to 
unjust  taxation,  uneven  distribution  of  wealth, 
and  the  total  absence  of  public  and  systematized 
charities  ;  the  latter,  owing  to  lack  of  cleanli- 
ness, and  to  exposure  to  an  almost  tropical  sun, 
and  to  burning  sands.  The  duty  of  charity  to  the 
blind  was  especially  enjoined  by  the  Mosaic  law 
(Lev.  19 :  14 ;  Deut.  27  :  is).  There  is  nothing  in  either 
Evangelist  to  indicate  the  nature  of  the  blindness 
in  this  case.  The  beggar's  name  is  given  by 
Mark,  BartimceiiH.  The  accompanying  illustra- 
tion of  an  Eastern  beggar,  is  from  an  original 
sketch  by  Mr.  A.  L.  Rawson,  drawn  from  life. — 


AIT  EASTERN   BEGGAE. 


Jesus  the  Nazarene  is  comins:  by.  Evi- 
dently the  fame  of  the  Nazarene  had  reached 
Judea ;  the  name  and  epithet  were  sufficient  to 
characterize  him,  even  to  this  blind  beggar. 


38,  39.  Jesus,  Son  of  David,  have 
mercy  on  me.  This  appeal  involves  a  recog- 
nition of  Christ's  Messianic  character.  The 
phrase,  "  Son  of  David,"  was  a  common  Judaic 
appellation  of  the  expected  Messiah  (Matt.  22 :  42), 
It  was  a  Jewish  belief  that  one  of  the  evidences 
of  the  Messiah  would  be  his  power  to  open  the 
eyes  of  the  blind  ;  it  was  claimed,  perhaps  from 
such  passages  as  Isaiah  29  :  18 ;  42  :  7,  and  was 
certainly  confirmed  by  the  cures  of  the  blind 
which  Christ  had  already  wrought,  both  in  Gall- 
lee    and   in    Judea    (Matt.  9    :   27-31;    Mark  8:22-26;  John 

9  : 1-39 ). — They  which  Avent  before.  Accom- 
panying and  preceding  Christ. — Rebuked  him. 

Not  because  he  called  Jesus  the  Son  of  David, 
but  because  he  presumed  to  intrude  a  private 
grief  upon  the  King  of  Israel,  when,  as  they  sup- 
posed, he  was  going  in  triumph  to  Jerusalem,  to 
assume  his  throne  and  deliver  the  nation  (ch. 
19 :  11).  The  spirit  of  this  rebuke  was  precisely 
the  same  as  that  of  Matt.  19  :  13. — He  so  much 
the  more.  From  the  ministers  and  would-be 
representatives  of  Christ,  the  blind  man  appeals 
directly  to  Christ  himself. 

40,  41.  Commanded  him  to  be  led  to 
him.  Mark  says  commanded  him  ?o6eca??e(?.  He 
adds,  also,  as  a  significant  indication  of  the  change 
in  popular  feehng  wrought  by  Christ's  simple 
direction,  that  those  who  had  before  rebuked 
the  blind  man,  now  said  to  him.  Cheer  up,  rise,  he 
calls  thee  {Scioan,  iysioa,  cpaivti  ns).  The  call  of 
Christ  is  always  full  of  cheer ;  always,  too,  a  call 
to  do  something  as  a  token  of  trust  in  him.  Obe- 
dience is  the  only  recognized  confession  of  faith. 
— And  when  he  was  come  near.  He  cast  off 
his  garment,  i.  e.,  his  outer  mantle  or  shawl,  not 
stopping  to  wrap  it  about  him ;  an  indication  of 
his  eagerness  and  haste. 

42,  43.  Receive  thy  sight.  According  to 
Matthew,  Christ  touched  the  eyes  of  both  blind 
men. — Thy  faith  hath  saved  thee.  In  the 
way  in  which  faith  always  saves,  by  making  him 
that  exercises  it  a  willing  recipient  of  salvation 
from  the  Saviour. 

The  commentators  in  all  ages  have  seen  in  this 
a  remarkable  enacted  parable  of  redemption. 
The  blind  man  represents  the  sinner,  who,  with- 
out faith,  is  without  the  evidence  of  things  un- 
seen (Heb.  11  :  i) ;  yct  in  his  darkness  he  can  at 
least  dimly  discern  the  evidences  of  the  ap- 
proach of  One  who  gives  life  and  light ;  he  calls, 


118 


LUKE. 


[Ch.  XIX. 


CHAPTER  XIX. 

AND  Jesus  entered  and  passed  through  Jericho." 
2  And,  behold,  there  loas  a  man  named  Zacchae- 
us,  which  was  the  cliief  among  the  publicans,  and  he 
was  rich. 


3  And  he  sought  to  see  Jesus,  who  he  was ;  and 
could  not  lor  the  press,  because  he  was  little  of  stature. 

4  And  he  ran  betore,  and  climbed  up  into  a  syca- 
more tree  to  see  him :  tor  he  was  to  pass  that  way. 

5  And  when  Jesus  came  to  the  place,  he  looked  up, 
and  saw"  him,  and   said   unto   him,  Zacchaeus,  make 


u  Josh.  6  :  26  ;  1  Kings  16  :  S4 v  Ps.  139  :  1-3. 


appealing  for  mercy  to  Jesus,  i.  e.,  Saviour,  and 
the  Son  of  David,  that  is,  the  Great  King ;  his 
cry,  though  not  always  at  first  answered,  is 
heard,  and  he  is  called  in  turn,  and  receives  his 
sight,  without  fee,  reward,  or  condition  of  any 
kind,  as  the  unpurchased  and  unpurchasable  gift 
of  God's  love.  The  incident  affords  also  a  kind 
of  parabolic  illustration  of  the  reconciliation  of 
free-will  and  free-grace  ;  the  blind  man  both  calls 
and  is  called,  elects  and  is  elected.  It  also  illus- 
trates the  peculiar  grace  of  Jesus  Christ,  who 
thinks  it  not  unworthy  nor  inappropriate  to  turn 
aside  from  the  mai-ch  to  his  triumphant  passion 
and  death,  in  order  to  hear  the  cry  and  heal  the 
infirmity  of  a  blind  beggar. 


Ch.  19  :  1-10.  THi;  CALL  AND  CONVERSION  OF  ZAC- 
OHEUS.  Gbntjine  repentance  illusteated  :  it  in- 
volves CONFESSION,  REPARATION,  l^ND  A  NEW  LITE. 

To  get  the  full  meaning  of  this  incident  the 
reader  must  remember  the  twofold  character  of 
Jericho.  It  was  a  city  of  both  priests  and  pub- 
licans. About  fifteen  miles  northeast  of  Jerusa- 
lem, it  was  a  favorite  retreat  of  the  priests  when 
not  actually  engaged  in  the  temple  services.  Its 
palm  and  balsam  were  thought  by  Anthony  a 
present  worthy  of  being  conferred  on  his  royal 
mistress,  Cleopatra;  it  was  the  site  of  one  of  the 
palaces  of  King  Herod  ;  and  being  the  centre  of 
the  Judean  valley,  whose  fertility  the  frosts  of 
winter  never  checked,  it  was  a  headquarters  of 
the  tax-gatherers.  Thus  religion  and  commerce 
met  here  without  mingling ;  and  Christ  in  choos- 
ing the  house  of  Zaccheus  for  his  resting-place, 
passed  by  the  houses  of  the  rabbis  and  priests  of 
Judaism;  and. this  on  a  journey  to  the  capital 
where,  as  all  his  followers  believed,  he  was  about 
to  establish  the  theocracy  (vcr.  n).  It  is  not 
strange  that  "they  all  murmured."  Of  the  lan- 
guage of  Zaccheus  there  are  two  constructions  ; 
either  is  grammatically  tenable.  Godet  regards 
it  as  the  language  of  self-Justification ;  supposes 
that  Zaccheus  tells  Christ  what  he  is  accustomed 
to  do,  in  answer  to  the  charge  that  he  is  a  sinner. 
The  other  view  regards  it  as  the  language  of  con- 
fession and  promised  reformation.  This  view  is 
more  generally  adopted  by  the  commentators, 
and  is,  I  have  no  doubt,  the  correct  one.  See 
notes  below. 

1,2.  And  passed  through  Jericho.  For 
history  and  description  of  Jericho,  see  ch.  18  :  85. 
—A    man     named    Zaccheus.      The    word 


means^j?<re;  its  etymology  indicates  that  he  was  of 
Jewish  extraction  ;  it  appears  among  the  lists  of 
the  families  who  came  with  Zerubbabel  from 
Babylon  at  the  time  of  the  Restoration  (Neh.  ? :  m). 
— Was  a  chief  among  the  publicans 
(«^/(r£A(u? /;.).  Probably  a  provincial  agent,  who 
had  the  general  supervision  of  the  publicans  of 
the  province. — And  he  Avas  rich.  It  almost 
necessarily  follows  that  he  must  have  been  ex- 
tortionate and  a  def  rauder.  For  account  of  pub- 
licans, see  note  on  Matt.  9  :  10,  11. 

3,  4.  He  sought  to  see  Jesus,  who  he 
was.  What  sort  of  a  person.  Zaccheus  had 
heard  the  fame  of  Jesus,  and  was  impelled  by 
curiosity  to  see  what  sort  of  a  man  he  might  be. 
— And  he  ran  before.  He  first  went  out  and 
mingled  with  the  crowd ;  but  such  crowds  are 
rarely  reverential  to  great  men  ;  they  even 
especially  delight  in  elbowing  away  the  mere 
man  of  wealth,  whose  riches  are  accompanied  by 
unpopularity.  Unable  to  get  a  sight  of  Jesus  in 
the  crowd,  Zaccheus  runs  before  it  and  climbs  a 
tree,  in  order  to  accomplish  his  purpose.  This 
resoluteness  indicates  that  there  was  dormant 
much  desire  mingled  with  his  curiosity. — A 
sycamore  tree.     Not  the  sycamore  tree  of  this 


-iCVMOKL    lllLL. 


country,  which  is  a  maple,  but  the  Egyptian  fig. 
It  flourishes  in  the  plains  and  valleys,  has  low, 


ZACCHEUS    INVITED. 

"  Zaccheus,  make  haste  and  come  dovjn  ;  for  to-day  I  must  abide 
at  thy  house." 


Ch.  XIX.] 


LUKE. 


119 


haste,  and  come  down ;  for  to-day  I  must  abide "  at 
thy  house. 

6  And  he  made  haste,  and  came  down,  and  received 
him  jo\'tully. 

7  And  when  they  saw  zV,  they  all  murmured,  say- 
ing. That "  he  was  gone  to  be  guest  with  a  man  that  is 
a  sinner. 

8  And  Zacchaeus  stood,  and  said  unto  the  Lord,  Be- 


hold, Lord,  the  half  of  my  goods  I  give  to  the  poor  :  f 
and  it  I  have  taken  any  thing  from  any  man  by  ^  false 
accusation,  I  restore  ="  ki'm  fourfold. 

9  And  Jesus  said  unto  him,  This  day  is  salvation 
come  to  this  house,  forsomuch  as  he  also  is  a  son  ^  of 
Abraham. 

10  For  "=  the  Son  of  man  is  come  to  seek  and  to  save 
that  which  was  lost.'' 


John  14 -.23;  Rev.  3  :  20....X  ch.  6  :  SO,   Mutt.  9  :  1I....V  Ps.  41  :  1. . .  .7.  ch.  3  :  14  ;  Exod.  20  •  16.... a  Exod.  22  :  1  ;   2  Sam.  12  :  6. 
b  ch.  la  :  lb c  Mult.  18:11   ..  .d  Ezek.  34  :  16  ;   Roui.  6  :  6. 


wide-spreading  horizontal  branches,   and  so  is 
easy  of  ascent. 
5-7.    And    said    iinto    him,    Zaccheus. 

Jesus  ma-y  have  caught  the  name  fi-om  the  re- 
marks and  the  jeers  of  the  crowd  ;  but  there  is 
nothing  incredible  in  the  belief  that  he  who 
could  read  the  heart  of  Zaccheus  knew  his  name. 
— Make  haste  and  come  down  ;  for  to-day 
I  must  abide  at  thy  house.  The  must  indi- 
cates, not  that  this  was  especially  ordained  for 
him,  but  that  it  was  his  impelling  and  compelling 
desire  to  seek  and  to  save  that  which  is  lost.  He 
passes  by  the  socially  congenial  to  be  the  guest 
of  the  one  whom  he  can  redeem.  To  abide  indi- 
cates a  purpose  to  make  the  house  of  Zaccheus 
his  resting-place  while  in  Jericho,  and  therefore 
probably  for  that  night.  Observe  that  the 
Saviour  invites  himself  to  be  the  guest  of  the  sin- 
ner ;  the  story  of  Zaccheus  illustrates  the  invita- 
tion of  Rev.  3  :  30. — They  all  murmured.  A 
loose  expression,  indicating  a  general  expression 
of  surprise  and  discontent.  Probably  neither  the 
twelve  nor  the  other  publicans  joined  in  this 
murmuring.  It  was  a  common  complaint  against 
Jesus  (ch.  5 :  SO;  15 : 2),  and  it  is  not  strange  that  it 
should  have  been  so.  "  '  A  man's  a  man  for  a' 
that, '  the  lesson  that  Jesus  taught  the  Jews  in 
Jericho,  the  world  has  not  yet  learned,  despite 
the  lapse  of  ages.  To  eat  with  social  sinners  is 
scarcely  less  pardonable  in  the  '  best  society  '  of 
Christendom  in  the  nineteenth  century  than  it 
was  in  that  of  Judaism  in  the  first.  Social  de- 
mocracy is  the  last,  as  it  is  the  ripest,  form  of 
democracy." — {AbhoWs  Jeaus  of  Nazareth.) 

8-10.  And  Zaccheus  standing  said. 
Godet  sees  in  this  standing  "a  firm  and  dignified 
attitude,  such  as  suits  a  man  whose  honor  is 
attacked;"  Alford,  an  indication  of  "some 
efEort  and  resolve."  The  latter  conception 
seems  to  me  preferable ;  especially  if  we  sup- 
pose that  this  took  place  in  the  house  of  Zac- 
cheus while  Christ  was  seated,  possibly  at  table 
and  in  presence  of  others. — Behold,  Lord,  the 
half  of  my  goods  I  Avill  give  to  the  poor. 
The  tense  is  present  (diJco,u«),  but  has  a  future 
signification.  The  present  is  used  for  the  future 
in  Greek,  "when  an  action,  still  future,  is  to 
be  designated  as  good  as  already  present,  either 
because  it  is  already  firmly  resolved  upon,  or  be- 
cause it  follows  according  to  some  unalterable 


law." — {Winer.)  The  Greek  student  wUl  find 
illustrations  of  this  fact  in  Matt.  26  :  3 ;  Luke 
12  :  54  ;  John  li  :  3  ;  Col.  3:6.  It  is  evident  that 
Zaccheus  cannot  be  stating  here  what  is  his  habit, 
for  no  man  can  habitually  give  away  half  his 
goods ;  accordingly  Godet,  who  interjirets  the 
language  of  Zaccheus  as  that  of  self-justifica- 
tion, understands  by  half  of  his  goods,  "  the  half 
of  his  yearly  income."  The  difficulty  about  this 
rendering  is  that  it  does  not  interpret  what  Zac- 
cheus said,  but  puts  into  his  mouth  something 
different.  The  word  here  rendered  goods 
{vnuQ^oyea)  is  never  used  in  the  N.  T.  as  equiv- 
alent to  income,  but  always  for /jo.s.se.wio?is. — And 
whatsoever  I  have  taken  from  any  man  by 
false  accusation  I  will  restore  him  four- 
fold. This  rendering  more  nearly  accords  with  the 
spirit  of  the  original  than  our  English  version  ;  the 
Greek  for  if  I  have  taken,  does  not  necessarily  in- 
dicate uncertainty.  "  If  (si),  with  the  indicative, 
implies  that  the  condition  being  true,  that  which 
results  from  it  is  to  be  regarded  as  real  and  cer- 
tain."— {Robinson.)  See  Matt.  4  :  3,  note  ;  19  :10. 
It  is  impossible  to  suppose  that  in  this  sen- 
tence, If  at  all  literally  rendered,  Zaccheus  ex- 
presses a  l^abit  of  action.  A  singular  evidence  of 
virtue  would  it  be  that  he  was  accustomed  to  rob 
by  false  accusation,  and  then  restore  fourfold. 
Godet  accordingly  supposes  that  the  robbing  was 
done  by  his  subordinates,  and  that  perhaps  the 
restitution  was  compelled  from  the  detected 
thief.  False  accusation  was  a  method  of  extort- 
ing money  commonly  practiced  by  the  tax-gath- 
erers of  the  East.  In  truth,  the  system  of 
Oriental  tax-gatliering  was  and  is  such  that  an 
honest  collector  could  not  make  a  living,  much 
less  amass  a  fortune.  See  Vol.  I,  p.  126,  The 
Mosaic  law.  Num.  5  :  6,  7,  requires,  when  resti- 
tution was  voluntary,  that  a  fifth  more  than  the 
sum  unjustly  taken  should  be  restored.  The 
promise  of  Zaccheus  includes  much  more.  When 
he  had  given  half  his  property  to  the  poor, 
and  had  restored  fourfold  of  his  unjust  ex- 
actions, we  may  fairly  assume  that  he  would  no 
longer  be  rich.  The  evidence  of  his  repentance 
was  unmistakable. — This  day  is  salvation 
come  to  this  house.  This  declaration  is  re- 
sponsive to  that  of  Zaccheus,  and  implies  that  it 
had  come  in  and  through  his  repentance. — For- 
asmuch as  he  also  is  a  son  of  Abrahamc 


120 


LUKE. 


[Ch.  XIX. 


11  And  as  they  heard  these  things,  he  added  and 
spake  a  parable,  because  he  was  nigh  to  Jerusalem, 
and  because  «  they  thought  that  the  kingdom  of  God 
should  immediately  appear. 

12  He  said  therefore,  A  certain'  nobleman  went  into 


a  far  country,  to  receive  for  himself  a  kingdom,  and  to 
return. 

13  And  he  called  his  ten  servants,  and  delivered  theji 
ten  pounds,  and  said  unto  them,  Occupy  till  I  come. 

14  Buts  his  citizens  hated  him,  and  sent  a  message 


e  Acts  1:6 f  Matt.  25  :  14,  etc. ;  Mark  13  :  34 g  John  1:11;  15  :  18. 


Not  because  he  is  a  Jew,  for  Christ  no  less  than 
John  tue  Baptist,  emphatically  repudiated  the 
notion  that  salvation  belonged  to  the  Jewish  race 
or  descended  by  generation  ;  but  because  he  was 
a  Jew  inwardly  (Rom.  2  :  28,  29 :  Gai.  3 : 7). — For  the 
Son  of  man  is  come  to  seek  and  save  the 
lost.  See  ch.  15 :  3-10.  Another  indication  that 
Zaccheus  was  not  before  Christ's  coming  the  just 
and  generous  man  which  ver.  8  would  indicate  if 
rendered  as  in  our  English  version.  To  the  com- 
plaint that  Christ  was  gone  to  be  the  guest  of  a 
sinner,  Christ  replies  that  his  mission  is  to  seek 
and  to  save  the  sinner ;  how  he  does  this  the 
conversion  of  Zaccheus  illustrates. 

Ch.  19  :  1  l-27.-rAUABLE  OF  THE  TEN  POUNDS.  The 
KINGDOM  OF  God  does  not  ikmediatelt  appear. — 
Diligence  in  earthly  duty  a  condition  of  admis- 
sion TO  HEAVENLY  GLORY. — NeW  TRUSTS  THE  DIVINE 
REWARD  FOR  FIDELITY. — UsiNG  THE  LITTLE  ARIGHT 
THE  WAY  TO  SECURE  MORE. — The  JUDGMENT  OF  THE 
church;  THE  JUDGMENT  OF  THE  WORLD. — ThE  END 
OF  THE  REBELLIOUS  :    DEATH. 

Analogous  to  this  parable  is  that  of  the  Ten 
Talents  in  Matt.  35  :  IJ^-SO ;  Mark  13  :  3J-36. 
The -analogy  is  so  marked,  that  some  scholars 
(Calvin,  Olshausen,  Meyer)  have  regarded  them 
as  identical.  But  the  differences  appear  to  me 
very  marked.  (1.)  The  time  and  place  of  each 
parable  are  fixed  by  the  narrative  ;  that  of  Mat- 
thew being  in  Jerusalem  during  the  Passion 
week  ;  that  of  Luke  being  as  clearly  in  Jericho, 
at  the  house  of  Zaccheus.  (2.)  The  structure  of 
the  two  parables,  though  analogous,  is  different. 
In  Matthew,  a  rich  man  distributed  to  his  ser- 
vants all  his  goods,  the  sum  total  amounting,  at 
the  lowest  estimate,  to  many  thousand  dollars  ; 
in  Luke,  a  prince  going  to  secure  the  title  to  his 
throne  from  the  central  government,  leaves  in 
the  hands  of  a  few  of  his  servants  a  small  sum, 
at  the  largest  estimate  not  exceeding  three  hun- 
dred dollars,  simply  as  a  means  of  testing  their 
fidelity.  In  Matthew,  the  talents  are  distributed 
to  each  man  according  to  his  several  ability  ;  in 
Luke,  each  servant  receives  the  same,  one  pound. 
In  Matthew,  only  the  servants  are  introduced ; 
in  Luke,  public  enemies  also.  (3.)  The  object  of 
the  two  parables,  though  analogous,  is  not  iden- 
tical. The  primary  object  of  the  parable  in  Mat- 
thew, which  is  addressed  solely  to  Christ's  disci- 
ples, is  to  teach  the  necessity  of  fidelity  in  the 
church  ;  incidentally  it  indicates  that  a  long  time 
must  elapse  before  the  reckoning.  The  primary 
object  of  the  parable  In  Luke,  which  is  addressed 


to  all  the  people,  is  to  teach  that  the  kingdom  of 
God  will  not  immediately  apj^ear  ;  incidentally  it 
teaches  how  by  dUigent  fidelity  the  servants  of 
God  are  to  prepare  for  his  appearing,  and  what 
is  to  be  the  nature  of  the  reckoning,  both  with 
them  and  with  those  who  reject  his  rule.  Go- 
det,  Trench,  Alford,  Lange,  Oosterzee,  agree  in 
regarding  the  two  parables  as  difCerent. 

11,  12.  As  they  heard  these  things. 
The  time  and  place  of  the  parable  are  fixed  as 
in  the  house  of  Zaccheus,  and  in  immediate  con- 
nection with  the  preceding  instructions. — He 
was  nigh  to  Jerusalem.  About  15  miles. — 
Because  they  thought  that  the  kingdom 
of  God  should  immediately  appear. 
There  was  a  general  expectancy,  shared  by  the 
disciples,  strengthened  by  such  events  as  the 
cure  of  the  blind  man  and  the  resurrection  of 
Lazarus,  that  Christ  was  now  on  his  way  to  .Je- 
rusalem to  inaugurate  the  kingdom  of  God,  by 
making  the  Jewish  nation  the  master  of  the 
world  and  Jerusalem  its  capital.  We  must  not 
forget  that  the  career  of  Alexander  and  of  Ju- 
lius Caesar  gave  a  color  of  probability  to  this 
expectation  of  universal  dominion.  Despite  this 
parable,  the  disciples  continued  to  believe  that 
the  kingdom  would  immediately  ai:)pear ;  at 
least,  they  had  no  conception  of  the  length  of 
the  intervening  delay.  This  anticipation  was 
strikingly  manifested  in  the  triumjihal  entry  into 
Jerusalem  (vers,  .ss-ss). — A  certain  nobleman. 
One  of  noble  birth  ;  a  fitting  type  of  Oiie  who 
was  the  Son  of  David,  the  Son  of  Abraham,  and 
the  eternal  Son  of  God. — Went  into  a  far 
country  to  receive  for  himself  a  kingdom, 
and  to  return.  In  the  Roman  empire  it  was  a 
customary  thing  for  those  who  had  any  claim 
to  the  throne  of  a  tributary  kingdom  to  go  up 
to  Rome  to  secure  by  personal  solicitation  and 
influence  the  ratification  of  their  claim.  Herod 
the  Great  thus  secured  the  title  and  office  of 
king ;  on  his  death  Archelaus,  who  later  had  a 
palace  in  Jericho,  went  similarly  to  the  capital 
to  obtain  from  Augustus  a  ratification  of  his 
father's  will,  and  was  followed  by  an  embassy 
from  Judea  appointed  by  the  citizens,  who,  wea- 
ried of  the  Herodian  rule,  desired  of  Augustus 
that  their  country  might  be  converted  into  a 
Roman  province.  It  is  probable  that  this  his- 
torical fact  suggested  the  groundwork  of  this 
parable  to  Jesus.  The  far  country  represents 
heaven,  as  in  Matt.  2l  :  33  ;  25  :  14 ;  Mark  12  : 1 ; 
the  figure  represents  the  fact  that  Christ  goes 


Ch.  XIX.] 


LUKE. 


131 


after  him,  saying.  We  will  not  have  this  man  to  reign 
over  us.     • 

15  And  it  came  to  pass,  that  when  he  was  returned, 
having  received  the  Icmgdom,  then  he  commaiidea 
these  servants  to  be  called  unto  him,  to  whom  he  had 
given  the  money,  that  he  might  know  how  much  every 
man  had  gainecl  by  trading. 

16  Then  came  the  tirst,  saying,  Lord,  thy  pound 
hath  gained  ten  pounds. 

17  And  he  said  unto  him,  Well,  thou  good  servant: 
because  thou  liast  been  faithful''  in  a  very  little,  have 
thou  authority  over  ten  cities. 

18  And  tlie  second  came,  saying.  Lord,  thy  pound 
hath  gained  five  pounds. 

19  And  he  said  liiiewise  to  him,  Be  thou  also  over 
five  cities. 

20  And  another  came,  saying,  Lord,  behold,  here  is 
thy  pound,  which  I  have  liept  laid  up  m  a  napkin  : 


21  For  I  feared  thee,  because  thou  art  an  austere 
man :  thou  takest  up  that  thou  layedst  not  down,  and 
reapest  that  thou  didst  not  sow. 

22  And  he  saith  unto  him,  Out'  of  thine  own  mouth 
will  I  judge  thee,  iAou  wicked  servant.  Thou  knevv- 
est  thai  1  was  an  austere  man,  taking  up  that  1  laid  not 
down,  and  reaping  that  I  did  not  sow  : 

23  Wherefore  J  then  gavest  not  thou  my  money  into 
the  bank,  that  at  my  commg  1  might  have  required 
mine  own  with  usury  ? 

24  And  he  said  unto  them  that  stood  by,  Take  from 
him  the  pound,  and  give  /V  to  him  that  hath  ten  pounds. 

25  (And  they  said  unto  him,  Lord,  he  hath  ten 
pounds.) 

26  For  I  say  unto  you.  That  '^  unto  every  one  vi'hich 
hath  shall  be  given  ;  and  from  him  that  hath  not,  even 
that  he  hath  shall  be  taken  away  from  him. 

27  But  those  mine  enemies,'  which  would  not  that  I 


2  Sam.  1  :  16  ;  Job  15  :  6;   Matt.  12  :  .37;   22  ;  19;   R.im.  3  :  19....J  Rom.  2  :  4,  B k  ch.  8  :  18;  Matt.  13  :  12;  26  :  29  ; 

Mark  4  :  25 1  Pa.  2  :  4,  5,  9  ;  21  :  8,  9  ;   Ua.  66  :  6,  14 ;  NuUum  1  :  2,  8  ;   Heb.  10  :  13. 


away  to  await  the  consummation  of  that  king- 
dom which  he  receives  from  his  Father,  and  to 
return  again  to  enter  into  possession  of  it  and 
become  King  of  kings  and  Lord  of  lords  (Rev. 

n  :  14;  19  :  lo). 

13,  11.  And  he  called  his  ten  servants. 

Rather,  ten  of  his  servants.  "  Besides  that  the 
original  requires  this,  it  would  be  absurd  to  sup- 
pose that,  with  the  immense  households  of  an- 
tiquity, which,  as  Seneca  says,  were  nations 
rather  than  families,  this  nobleman,  of  conse- 
quence enough  to  be  raised  to  a  royal  dignity, 
had  but  ten  servants  belonging  to  him." — 
(Trencli.) — Ten  pounds.  The  pound,  or  niina, 
is  variously  estimated  as  equivalent  to  from  $15 
to  $30. — Occupy  till  I  come.  Rather,  Trade 
till  I  come.  The  Greek  word  rendered  occupy 
(TtQuyiiurevouai)  signifies  literally  to  be  busy;  it  is 
the  same  word  which,  with  an  added  preposi- 
tion, is  rendered  in  ver.  15  gaiiied  by  trading.  In 
the  same  sense  the  word  occupy  is  used  in  Ezek. 
27  :  9. — But  his  citizens  hated  him.  These 
citizens  represent  those  who  reject  the  claims  of 
Chi'ist  to  be  their  King;  primarily,  the  Jews 
(John  19 :  15,  21;  Acts  4  :  25-27) ;  sccondarUy,  all  those 
who  league    themselves  in    direct    hostility  to 

Christ  (2  Thess.  2  ;  3,  4  ;  Rev.  13  :  l-s). 

15-19.  Compare  Matt.  25  :  19-23,  and  notes 
there.  (1.)  Observe  here  that  it  is  God's  pound 
that  has  made  the  ten  pounds  ;  the  fruitfulness 
of  our  work  is  the  gift  of  divine  grace.  (2.)  In 
God's  government  i^romotion  depends  on  fidel- 
ity. This  is  in  a  measure  true  here  and  now ; 
fulfillment  of  duty  in  a  lower  and  lesser  station 
is  rewarded  by  the  providence  which  bids  to  go 
up  higher.  (3. )  Present  duties  are  but  trials  of 
character ;  God  gives  the  pound  that  he  may 
test  and  see  who  is  worthy  of  a  city.  (4.)  The 
grace  given  here  below,  by  our  use  of  which  we 
are  to  show  ourselves  capable  of  receiving  the 
crown  above,  Jesus  calls  a  very  little.  "What 
an  idea  of  future  glory  is  given  to  us  by  this  say- 
mgV—{Godet.) 


20-23.  Compare  Matt.  25  :  24-27,  notes.  TM 
bank  here  answers  to  the  money-changers  there. 
It  is  the  broker's  table  or  counter  at  which  he 
sat  in  the  market  or  public  place,  and  upon 
which  he  set  out  the  sums  of  money  required 
for  transacting  his  daily  business.  From  the 
fact  that  this  was  transacted  upon  a  bench  comes 
our  word  banker ;  if  he  could  not  meet  his  lia- 
bilities his  bench  was  broken  to  pieces,  and  he 
was  prohibited  from  continuing  his  business ; 
hence  the  term  "broken  bank"  (Italian,  banco 
7-otto)  and  "bankrupt."  Alford  regards  the  bank 
here  as  a  type  of  religious  societies,  by  the  aid 
of  which  the  most  timid  may  employ  their  Lord's 
money. 

24-26.  Them  that  stood  by.  Comp. 
Matt.  25  :  28-;j0.  Perhaps,  as  Trench  supposes, 
a  type  of  the  angels  who  are  represented  as  tak- 
ing a  part  in  the  final  judgment  (Dan.  7  -.  lo ;  Matt. 

13  :  41 ;    16  :  27  ;   24  :  31  ;    2  Thess.  1:7;   Jude  14). — Give    it 

to  him  that  hath  ten  pounds.  "The  holy 
woi'ks  which  he  might  have  wrought  here  be- 
low, along  with  the  powers  by  which  he  might 
have  accomplished  them,  are  committed  to  that 
servant  who  has  shown  himself  the  most  active. 
This  or  that  pagan  population,  for  example, 
which  might  have  been  evangelized  by  the  young 
Christian  who  remained  on  the  earth  the  slave 
of  selfish  ease,  shall  be  committed  in  the  future 
dispensation  to  the  devoted  missionary  who  has 
used  his  powers  in  the  service  of  Jesus." — {Go- 
fZrf.)— Lord,  he  hath  ten  pounds.  The  lan- 
guage of  remonstrance ;  he  has  ten  pounds  al- 
ready, why  give  him  more  ? — Unto  every  one 
which  hath  shall  be  given,  etc.  Every  at- 
tainment of  honor,  wealth,  knowledge,  or  spirit- 
ual grace  helps  to  render  further  attainment 
more  easy  and  more  assured ;  while  it  is  spirit- 
ually as  well  as  materially  true  that  "the  de- 
struction of  the  poor  is  their  poverty  "  (Prov.  lo :  15). 
In  ch.  8  :  IS  Christ  says  "that  which  he  seem- 
eth  to  have  "  shall  be  taken  away.  The  gift, 
whether  of  knowledge,  money,  or  grace,  which 


122 


LUKE. 


[Ch.  XIX. 


should  reign  over  them,  bring  hither,  and  slay  iAe»i 
before  me. 

28  And  when  he  had  thus  spoken,  he  went  before, 
ascending  up  to  Jerusalem. 

29  And™  it  came  to  pass,  when  he  was  come  nigh  to 
Bethphage  and  Bethany,  at  the  mount  called  iAe 
viount  of  Olives,  he  sent  two  of  liis  disciples, 

30  Saying,  Go  ye  into  the  village  over  against ^o«,- 
in  the  which,  at  your  entering,  ye  sliall  find  a  colt  tied, 
whereon  yet  never  man  sat :  loose  him,  and  bring 
him  hither. 

31  And  if  any  man  ask  you,  Why  do  ye  loose  him  ? 


thus  shall  ye  say  unto  him.  Because  the  Lord  hath 
need"  of  him. 

32  And  they  that  were  sent  went  their  way,  and 
found  even  as  he  had  said  unto  them. 

33  And  as  they  were  loosing  the  colt,  the  owners 
thereof  said  unto  them.  Why  loose  ye  the  colt? 

34  And  they  said.  The  Lord  hath  need  of  him. 

35  And  they  brought  him  to  Jesus :  and  they  cast 
their"  garments  upon  the  colt,  and  they  setP  Jesus 
thereon. 

36  And  as  he  went,  they  spread  their  clothes  in  the 
way. 


m  Matt.  21  : 1,  etc. ;  Mark  11:1,  etc. . . .  n  Ps.  60  :  10 . . . .  o  2  Kings  9  :  13 p  John  12  :  14. 


a  man  does  not  wse,  he  does  not  really  have.  Un- 
used possession  is  only  a  seeming  possession.  In 
ch.  35  :  30  the  unprofitable  servant  is  cast  out 
into  outer  darlcness;  here,  in  being  depiived  of 
all  that  he  hath,  which  includes  the  light  of  di- 
vine grace,  the  same  sentence  is  really  implied. 

27.  But  those  mine  enemies  *  *  * 
bring  hither  and  slay  them  before  me. 
In  this  parable  the  trial  of  the  church  precedes 
the  trial  of  the  world.  Comp.  1  Pet.  4  :  18. 
There  is  in  this,  perhaps,  a  hint  of  the  first  and 
second  resurrections  (Rev.  so  :  5, 6).  But  in  the 
marriage  of  the  king's  son  (Matt.  22 :  7-13)  the  pun- 
ishment of  the  open  enemies  precedes  that  of  the 
guest  without  a  wedding  garment.  The  slaying 
of  the  enemies  in  the  presence  of  the  king  is  in 
accordance  with    the    custom    of    the    Eastern 

courts   (1  Sam.  11  :  12  ;  15  :  32,  33;  Jer.  52  :  lo).      Found   in 

the  teachings  of  Christ,  it  possesses  a  peculiarly 
solemn  significance,  and  seems  to  import  the 
terrible  punishment  and  perhaps  the  literal  de- 
struction of  the  enemies  of  Cod  (Matt.  13 :  49,  so; 

21  :  44  ;  25  :  30,  46 ;  2  Thesa.  1  :  8-I0). 

Ch.  19  :  28-48.  TRIUMPHAL  ENTRY  INTO  JERUSA- 
LEM. Chkist  a  king.— Religious  enthusiasm  ap- 
PBOVED.— The  sympathy  of  Christ  for  sinners. — 
The  rejection  of  Christ  the  great  sin. — The  pun- 
ishment THEREOF :  destruction. 

The  account  of  this  public  and  triumphal  en- 
try into  Jerusalem  is  given  by  all  four  Evan- 
gelists, but  by  John  only  briefly.  The  account 
is,  on  the  whole,  fullest  and  most  graphic  here. 
There  are,  however,  particulars  mentioned  by 
the  other  Evangelists,  which  are  omitted  by 
Luke.  John  refers  to  some  that  came  forth 
from  Jerusalem  to  meet  Jesus  (joim  12 :  13) ;  Mat- 
thew to  the  children  of  the  temple  who  joined 
in  the  acclamations  (Matt.  21 :  15,  le).  On  the  other 
hand,  Luke  alone  records  the  interposition  of  the 
Pharisees,  Christ's  reply  (vers.  39,40),  and  Christ's  la- 
ment over  the  city  and  prophecy  of  its  destruction 
(vers.  41^4).  The  cleansing  of  the  temple  mention- 
ed here  and  in  Matthew  as  though  it  occurred 
on  the  first  day  of  Christ's  entrance  into  Jerusalem 
is  distinctly  stated  by  Mark  to  have  occurred  on 
the  following  day.  I  believe  the  order  in  Mark, 
who  is  more  explicit  than  either  of  the  other 


Evangelists,  to  be  the  correct  one.  See  Mark 
11  :  11,  note.  The  significance  of  this  entry  into 
Jerusalem  has  been  too  little  considered.  It  was 
Christ's  nature  to  shun  crowds ;  his  custom  to 
avoid  them.  He  forbade  his  disciples  from  dis- 
closing to  others  that  he  was  the  Messiah,  and 
this  prohibition  was  repeatedly  given  (Matt,  ic- :  20  j 

11  :  9  ;    Mark  3:12;   5  :  43  ;   6  ;  36,  etc.).      This  exceptional 

assumption  of  dignity  and  acceptance  of  homage 
is  for  this  reason  the  more  remarkable  and  sig- 
nificant. I  believe  it  to  be  an  emphasis  of  the 
truth  that  he  was  a  King,  and  came  as  King; 
that  it  throws  forth  into  prominence  a  truth  re- 
si^ecting  him  often  forgotten,  namely,  that  he  is 
Lord  aod  Master  as  well  as  Saviour,  crowned 
with  authority  as  well  as  with  humility  and  love. 
This  triumphal  entry  took  place  at  this  time  in 
Jerusalem,  not  in  Galilee,  because  he  would 
have  a  public  testimony  to  the  fact  that  it  was 
their  King  the  Jews  crucified.  It  is  not  merely 
the  Messiah  that  saves,  nor  the  crucified  One 
that  saves,  but  the  Messiah  crucified  (i  cor.  i  :  23). 
The  fact  that  this  incident  is  attested  by  all  of 
the  Evangelists  is  important.  For  those  who 
give  any  historical  credence  to  these  narratives 
cannot,  in  the  light  of  this  event,  believe  that 
the  Messianic  character  was  invented  and  im- 
puted to  Jesus  by  a  later  reverential  imagina- 
tion.   It  was  claimed  by  himself. 

28-30.  Ascending  up  to  Jerusalem. 
Ascending  because  Jericho  was  over  3,000  feet 
lower  than  Jerusalem.  See  ch.  10  :  30,  note. — 
Bethphage  and  Bethany.  The  language  is 
the  same  in  Mark.  Bethany  was  a  suburb  of  Jeru- 
salem, about  two  miles  from  that  city,  on  the 
eastern  slope  of  the  Mount  of  Olives,  near  the 
place  where  the  road  to  Jericho  descends  steeply 
to  the  Jordan  valley.  It  was  the  home  of  Mary 
and  Martha.  See  John  11  : 1,  note.  But  where 
was  Bethjihaqe?  No  such  village  is  mentioned 
elsewhere  in  the  Bible ;  tradition  is  silent ;  the 
references  in  the  Talmud  indicate  only  a  locality 
near  Jerusalem.  It  is  generally  assumed  to  have 
been  a  village  near  Bethany  ;  but  Godet,  follow- 
ing Lightfoot,  supposes  it  to  have  been  a  dis- 
trict, in  which  Bethany  was  situated.  The 
meaning  of  the  word  is  liouae  of  figs. — Two  of 
his  disciples.    Their  names  are  not  given     An 


Ch.  XIX.] 


LUKE. 


123 


37  And  when  he  was  come  nigh,  even  now  at  the 
descent  of  the  mount  of  Olives,  the  whole  multitude 
of  the  disciples  began  to  rejoice  and  praise  God  with  a 
loud  voice,  for  all  the  mighty  works  that  they  had  seen  ;  | 

38  Saying,  Blessed  1  ^<»  the  King  that  cometh  in  the 
name  ot  the  Lord  ;  ■■  peace  in  heaven,  and  glory  in  the 
highest. 

39  And  some  of  the  Pharisees  from  among  the  mul- 
titude said  unto  him,  Master,  rebulie  thy  disciples. 

40  And  he  answered  and  said  unto  them,  I  tell  you, 
that,  if  these  should  hold  their  peace,  the '  stones  would 
immediately  cry  out. 


41  And  when  he  was  come  near,  he  beheld  the  city, 
and  wept '  over  it, 

42  Saying,  If  thou  hadst  known,  even  thou,  at  least 
in  this  thy  day,"  the  things  %uhich  belong  unto  thy 
peace  !  but  now  they  are  hid  from  thine  eyes. 

43  For  the  days  shall  come  upon'  thee,  that  thine 
enemies  shall  cast  *"  a  trench  about  thee,  and  compass 
thee  round,  and  keep  thee  in  on  every  side, 

44  And  "shall  lay  thee  even  with  the  ground,  and 
thy  children  within  thee  ;  and  they  "  shall  not  leave  in 
thee  one  stone  upon  another;  because  y  thou  knewest 
not  the  time  of  thy  visitation. 


q  oh.  13  :  35 ;  Pa.  118  :  26. . .  .r  ch.  2:14;  Rom.  6:1;  Ejihes.  2  :  1-J   . .  .s  Hab.  2:11;  Malt.  3  :  9. . .  .t  Ps.  119  :  136  ;  Jer.  9  :  1  ;  13  :  17  ;   17  :  16  : 

John  II  :  35 u    Ps.  95  :  7,  8 ;    Heb.   3  :  7,  13,  15 v  Ian.  29  :  2,  3 ;   Jer.  6:6,  6....W  ch.  13  :  34,  35:     1  Kings  9  :  7,  8  :     Miciih  3  :  12; 

Matt.  23  :  37,  38. . .  .x  Matt.  24  :  2  ;  Mark  13  :  2. . .  .y  Lum.  1  :  8  :  1  Pet.  2  :  12. 


analogous  commission,  to  prepare  the  passover, 
was  .given  to  Peter  and  John  (ch.  22:8). — The  vil- 
lage over  against  you.  Either  Bethany  or 
Bethphage.  The  tlirection  was  given  just  before 
reaching  the  village. — Ye  shall  find  a  colt 
tied.  The  colt  of  an  ass  ;  the  ass  was  with  the 
colt  (Matt.  21  : 2).  According  to  Matthew  it  was 
the  ass  that  was  tied. — Whereon  yet  never 
man  sat.  Beasts  that  had  not  been  worked 
were  used  for  sacred  purposes  (Numb.  19 ;  2;  Dout. 
21  : 3;  1  Sam.  6 : 7).  Hcncc  the  significance  of  this 
command  to  bring  such  a  colt  for  Christ's  entry 
into  the  holy  city. 

31-34.  The  Lord  hath  need  of  him.  The 
Lord  here  may  be  either  equivalent  to  Jehovah, 
or  to  Jesus  Christ,  the  recognized  Lord  of  all  his 
disciples.  In  the  former  case,  the  language  is 
equivalent  to.  He  is  needed  for  the  service  of 
God ;  we  shall  then  understand  that  the  owner 
was  simply  a  godly  man,  and  that,  acting  under 
a  divine  impulse,  he  allowed  these  strangers  to 
take  his  animal  for  a  service  of  God,  the  nature 
of  which  he  did  not  understand.  If  we  give  the 
latter  interpretation,  we  must  assume  that  the 
owner  of  the  ass  and  colt  was  a  disciple  of  Jesus 
Christ,  and  that  he  recognized  in  this  reply  a 
message  from  his  Lord,  and  yielded  to  it.  This 
seems  to  me  the  more  probable  hypothesis.  In 
either  case  the  moral  lesson  is  the  same ;  who- 
ever brings  the  message,  The  Lord  hath  need,  we 
are  to  respond,  if  satisfied  that  it  comes  from 
him. — And  found  even  as  he  had  said  unto 
them*  Mark  gives  some  particulars  as  to  the 
place.     See  Mark  11  :  4,  note. 

35,  36.  Combining  the  four  accounts  we  get 
the  following  features :  Some  took  off  their 
outer  garment,  the  burnoose,  and  bound  it  on  the 
colt  as  a  kind  of  saddle ;  others  cast  their  garments 
in  the  way,  a  mark  of  honor  to  a  king  (2  Kings  9:13); 
others  climbed  the  trees,  cut  down  the  branches, 
and  strewed  them  in  the  way  (Matt.  21:8);  others 
gathered  leaves,  and  twigs,  and  rushes  (Mark  11 : 8, 
note).  This  procession  was  made  up  largely  of 
Galileans,  but  the  reputation  of  Christ,  increased 
by  the  resurrection  of  Lazarus,  had  preceded 
him,  and  many  came  out  from  the  city  to  swell 
the  acclamations  and  increase  the  enthusiasm 


(John  12 :  is).     Matthew  adds  that  all  this  was  in 

fulfillment    of    prophecy    (Matt.   21  :4,  5;   comp.  Zech. 
9:9). 

3T,  38.  At  the  descent  of  the  Mount  of 
Olives.  That  is,  at  the  apex  of  the  hill,  and  as 
they  began  to  descend  on  the  western  slope, 
looking  toward  Jerusalem.  "  From  this  elevated 
point,  three  hundred  feet  above  the  terrace  of 
the  temple,  which  was  itself  raised  about  one 
hundred  and  forty  feet  above  the  level  of  the 
valley  of  the  Cedron,  an  extensive  view  was  had 
of  the  city  and  the  whole  plain  which  it  com- 
mands, especially  of  the  temple,  which  rose  op- 
posite, immediately  above  the  valley.  All  these 
hearts  recall  at  this  moment  the  miracles  which 
have  distinguished  the  career  of  this  extraordi- 
nary man  ;  they  are  aware  that  at  the  point  to 
which  things  have  come  his  entry  into  Jerusalem 
cannot  fail  to  issue  in  a  decisive  revolution,  al- 
though they  form  an  utterly  false  idea  of  that 
catastrophe." — (Godet.) — Saying,  Blessed  be 
the  King.  They  quote  from  Psalm  118  :  25,  26, 
a  part  of  the  great  Hallel  which  was  chanted  at 
the  Paschal  feast. — That  cometh  in  the  name 
of  the  Lord.  That  is,  as  the  representative  of 
Jehovah. — Peace  in  heaven .  The  Divine  King 
comes  to  proclaim  peace  in  heaven  toward  those 
that  are  on  earth,  reconciling  all  things  unto  God 
by  himself  (a  Cor.  5 :  20 ;  Coi.  1 :  20). 

39,  40.  Master,  rebnke  thy  disciples. 
The  natural  representatives  of  these  Pharisees  in 
the  present  are  to  be  found  among  those  who  re- 
buke all  rehgious  enthusiasm.  Observe,  too,  that 
the  contrast  is  here  clearly  drawn  between  those 
who  render  homage  to  Christ  as  the  representative 
of  God  on  t?ie  earth,  and  those  who  condemn  it  as 
unseemly,  and  that  Christ  not  only  receives  the 
homage,  but  rebukes  the  refusal  to  give  it. — 
The  stones  Avould  immediately  cry  out. 
"The  prophet  Habakkuk  had  six  hundred  and 
fifty  years  before,  foretold  the  day  when  the 
stones  should  cry  out  of  the  wall,  and  the  beam 
out  of  the  timber  should  answer  it  (Hab.  2:  11). 
Possibly  Jesus  referred  to  this  prophecy,  and  to 
the  hour  of  its  fulfillment,  when,  because  Jeru- 
salem had  no  songs  of  welcome  for  its  Lord,  the 
stones  of  its  falling  towers,  and  walls,  and  temple 


124 


LUKE. 


[Ch.  XX. 


45  And  2  he  went  into  the  temple,  and  began  to  cast 
out  them  that  sold  therein,  and  them  that  bought ; 

46  Saying  unto  them,  It  is''  written.  My  house  is  the 
house  of  prayer  :  but  ye  have  made  it  a  dent"  ot  thieves. 

47  And  he  taught'  daily  in  the  temple.  But  the 
chief  priests  and  the  scribes  and  the  chief  of  the  people 
sought  to  destroy  him^ 

48  And  could  not  hnd  what  they  might  do :  for  all 
the  people  were  very  attentive  to  hear  him. 

CHAPTER  XX. 

AND  ■■  it  came  to  pass,  that  on  one  of  those  days,  as 
he  taught  the  people  in  the  temple,  and  preached 
the  gospel,  the  chief  priests  and  the  scribes  came  upon 
ht>n,  with  the  elders, 

2  And  spake  unto  him,  saying.  Tell  us,  by "  what 
authority  doest  thou  these  things?  or  who  is  he  that 
gave  thee  this  authority  ? 


3  And  he  answered  and  said  unto  them,  I  will  also 
ask  you  one  thing  ;  and  answer  me  : 

4  The  baptism  of  John,  was  it  from  heaven,  or  of 
men  ? 

5  And  they  reasoned  with  themselves,  saying,  If  we 
shall  say,  From  heaven  ;  he  wUl  say,  Why  then  be- 
lieved ye  him  not  ? 

6  But  and  if  we  say,  Of  men ;  all  the  people  will 
stone  us:  for'  they  be  persuaded  that  John  was  a 
prophet. 

7  And  they  answered,  that  they  could  not  tell  whence 
it  "was. 

8  And  Jesus  said  unto  them.  Neither  tell  I  you  by 
what  authority  I  do  these  things. 

9  Then  began  he  to  speak  to  the  people  this  para- 
ble :  A  e  certain  man  planted  a  vineyard,""  and  let  it 
forth  to  husbandmen,  and  went  into  a  far  country  for 
a  long  time. 

10  And  at  the  season,  he  sent  a  servant  to  the  hus- 


2  Matt.  21  :  12,  13 a  Isn.  56  :  7 b  Jer.  7  :  11 c  John  18  :  2D rl  Matt.  21  .  23,  etc.  ;  Marl!  11  :  27,  etc e  Acts  4:  7-10:  7  :  27. 

f  Matt.  14  :  5....g  Matt.  21  :  33,  etc. ;  Mark  12  :  1,  eu-....li  Ci;n;.  8  :  11,  12;  Isa.  6  :  1-7. 


courts,  cried  out  in  wrathful  tones  the  judg- 
ments of  God  against  her." — (Abbotfs  Jesus  of 
Nazareth.) 

41-44.  This  lament  over  Jerusalem  is  re- 
ported alone  by  Luke.  The  present  hour  of 
triumph  affords  Jesus  no  personal  exultation. 
He  thinks  only,  with  infinite  compassion,  of  the 
impending  destruction  of  Jerusalem,  and  the 
sorrow  that  will  overwhelm  those  who  rejected 
and  crucified  him.  The  prophecy  of  that  de- 
struction is  so  minute  and  exact,  that  some  skep- 
tical writers  have  insisted  that  the  language  must 
have  been  written  subsequent  to  the  event. — He 
wept  over  it.  The  original  (aXulu)  implies  not 
merely  the  shedding  of  tears,  but  other  external 
expressions  of  grief ;  a  deep  sorrow,  expressed 
by  sobbings  rather  than  silent  tears,  is  indicated. 
Twice  Jesus  is  said  to  have  wept ;  once  at  the 
grave  of  Lazarus  (John  ii :  35),  once  at  the  thought 
of  Jerusalem's  tragic  end  ;  both  times  they  were 
tears  of  sympathy  for  others'  woes.  Unselfish 
tears  are  not  unmanly. — If  thou  hadst  known. 
Christ  repeated  his  warning  of  the  impending 
doom  in  his  instructions  during  the  succeeding 
days  in  the  temple  (Matt.  21 :  42-44;  23 :  33-39),  but  the 
city  would  not  hear. — Even  thou,  yea  even  in 
this  thy  day.  Thy  day  of  mercy.  It  was  not 
yet  too  late  for  Jerusalem  to  repent  and  to  seek 
in  righteousness  what  would  make  for  peace. 
The  lament  is  like  that  of  Christ  over  every  soul 
which  is  willfully  indifiEerent  to  the  cravings  of  di- 
vine love,  and  will  not  know  the  things  that  make 
for  its  peace. — The  things  which  (tend)  unto 
thy  peace.  Te^id  rather  than  belong;  that  is, 
the  course  of  conduct  which  would  secure  peace. 
There  may  be  a  reference  here  to  the  name  of 
the  city  which  signifies,  Foundation  of  peace. — 
That  thy  enemies  shall  cast  a  trench 
about  thee.  Rather,  a  mound.  The  original 
{/(iQu-)  signifies  a  military  rampart  around  a  camp 
or  a  besieged  city,  formed  of  the  earth  thrown 
out  of  a  trench,  and  stuck  with  sharp  stakes  or 
palisades.    Titus,  in  the  siege  of  Jerusalem,  pro- 


ceeded by  regular  approaches,  throwing  up  earth- 
works. A  rampart,  such  as  is  here  described, 
was  constructed,  destroyed  in  a  sally,  and  re- 
placed by  a  wall. — And  compass  thee  round. 
He  entirely  encircled  the  city,  making  escape, 
after  his  lines  were  once  complete,  impossible. — 
Shall  not  leave  in  thee  one  stone  upon 
another.  For  Illustration  of  the  completeness 
of  the  destruction,  see  ch.  21  :  6,  note  and  illus- 
tration. For  description  of  the  siege  and  its  hor- 
rors, see  Matt.,  ch.  34,  Prel.  Note. — Because 
thou  knewest  not  the  time  of  thy  visita- 
tion. The  city  was  destroyed  because  it  re- 
jected Christ,  who  would  have  redeemed  it  from 
destruction  (Matt.  21  :  38-43 ;  22  : 7).  The  student 
will  lose  the  true  meaning  and  value  of  this  la- 
ment for  himself,  if  he  does  not  recognize  in  the 
destruction  of  Jerusalem  a  type  of  the  end  of  the 
world  and  of  the  judgment  that  awaits  each  indi- 
vidual soul,  that  knows  not  the  time  of  its  merci- 
ful visitation,  and  rejects  the  Lord,  who  ^would 
bring  to  it  peace. 

45,  46.  This  casting  out  of  the  traders  is  not 
to  be  confounded  with  that  recorded  by  John 
(John  9 :  13-ig).  See  Mark  11  :  15-19,  notes.  It  was 
an  act  of  kingly  authority. 

47,  48.  Compare  Mark  11  :  18,  19.  The  chief 
of  the  people,  probably  denote  the  chiefs  of  the 
synagogues,  who  combined  with  the  chief  priests, 
i.  e.,  with  the  heads  of  the  priestly  courses  and 
the  scribes,  i.  e.,  the  theological  teachers.  All  the 
people  were  very  attentive,  indicates  that  Christ  was 
popular  among  the  common  people  in  Jerusalem, 
who  had  perhaps  caught  their  enthusiasm  from 
the  Galileans  and  other  strangers.  Apparently 
he  spent  every  night  out  of  the  city  (Mark  11 :  19 ; 

Luke  21  :  38).  

Ch.  20  :  1-8.  The  Authority  of  Christ 
Questioned.— Comp.  Matt.  21  :  23-37-,  Mark 
11  :  27-33.  See  notes  on  Matthew.  The  varia- 
tions in  phraseology  are  very  slight,  and  are  none 
of  them  very  material. 


Ch.  XX.] 


LUKE. 


125 


bandmen,  that  they  should  give  him  of  the  fruit'  of  the 
vineyard  ;  but  the  husbandmen  beat  him,  and  sent  hitn 
away  empty. 

11  And  again  he  sent  another  servant:  and  they  beat 
him  also,  and  entreated  him  shamefully,  and  sent  him 
away  empty. 

12  And  again  he  sent  a  third :  and  they  wounded 
him  also,  and  cast  hi>n  out. 

13  Then  said  the  lord  of  the  vineyard,  What  shall  I 
do  ?  I  will  send  my  beloved  son  :  it  may  be  they  will 
reverence  hitn^  when  they  see  him. 

14  But  when  the  husbandmen  saw  him,  they  reason- 
ed among  themselves,  saymg,  This  is  the  heir  :  J  come, 
let''  us  kill  him,  that  the  inheritance  may  be  our's. 

15  S:>  they  cast  him  out  of  the  vineyard,  and  killed 
him.  What  therefore  shall  the  lord  of  the  vineyard  do 
unto  them  ? 

16  He  shall  come  and  destroy  these  husbandmen, 
and  shall  give  the  vineyard  to  others.'  And  when  they 
heard  it,  tliey  said,  God  forbid. 

17  And  he  beheld  them,  and  said,  What  is  this  then 
that  is  written.  The  ■"  stone  which  the  builders  reject- 
ed, the  same  is  become  the  head  of  the  corner  ? 

18  Whosoever  shall  fall  upon  that  stone  shall  be 
broken  ;  but"  on  whomsoever  it  shall  fall,  it  will  grind 
him  to  powder. 

19  And  the  chief  priests  and  the  scribes  the  same 
hour  sought  to  lay  hands  on  him  ;  and  they  feared  the 
people  :  for  they  perceived  that  he  had  spoken  this 
parable  against  them. 

20  And  they  watched  Jiim,  and  sent  forth  spies, 
which  should  feign  themselves  just  men,  that"  they 
might  take  hold  of  his  words,  that  so  they  might  de- 
liver him  unto  the  power  and  authority  ot  the  gover- 
nor. 

21  And  they  asked  him,  saying.  Master,  we  know 
that  thou  sayest  and  teachest  rightly,  neither  acceptest 
thou  the  person  0/  any,  but  teachest  the  way  of  God 
truly  : 

22  Is  it  lawful  for  us  to  give  tribute  unto  Caesar,  or 
no  ? 

23  But  he  perceive  1  their  craftiness,  and  said  unto 
them.  Why  tempt  ye  me  ? 


24  Shew  me  a  penny.  Whose  image  and  super- 
scription hath  it?     They  answered  and  said,  Caesar's. 

25  And  he  said  unto  them.  Render p  therefore  unto 
Caesar  the  things  which  be  Caesar's,  and  unto  God  the 
things  which  be  God's. 

26  And  they  could  not  take  hold  of  his  words  before 
the  people :  and  they  marvelled  at  his  answer,  and 
held  'f  their  peace. 

27  Then '  came  to  him  certain  of  the  Sadducees," 
which  deny  that  there  is  any  resurrection  ;  and  they 
asked  him, 

28  Saying,  Master,  Moses  wrote'  unto  us.  If  any 
man's  brother  die,  having  a  wife,  and  he  die  without 
children,  that  his  brother  should  take  his  wife,  and 
raise  mi  seed  unto  his  brother. 

29  There  were  therefore  seven  brethren:  and  the 
first  took  a  wife,  and  died  without  children. 

30  And  the  second  took  her  to  wile,  and  he  died 
childless. 

31  And  the  third  took  her;  and  in  like  manner  the 
seven  also :  and  they  lelt  no  children,  and  died. 

32  Last  of  all  the  woman  died  also. 

33  Therefore  in  the  resurrection  whose  wife  of  them 
is  she  ?  for  seven  had  her  to  wife. 

34  And  Jesus  answering  said  unto  them.  The  chil- 
dren of  this  world  marry,  and  are  given  in  marriage  : 

35  But  they  which  shall  be  accounted  worthy  "  to 
obtain  that  world,  and  the  resurrection  from  the  dead, 
neither  marry,  nor  are  given  in  marriage : 

36  Neither "  can  they  die  any  more :  for  they  are 
equal  unto  the  angels  ;  "  and  are  the  "  children  of  God, 
being  the  children  of  the  resurrection. 

37  Now  that  the  dead  are  raised,  even  Moses  shew- 
ed y  at  the  bush,  vvhen  he  calleth  the  Lord  the  God  of 
Abraham,  and  the  God  of  Isaac,  and  the  God  c  f  Jacob. 

38  For  he  is  not  a  God  of  the  dead,  but  of  the  living : 
for^  all  live  unto  him. 

39  Then  certain  of  the  scribes  answering  said.  Mas- 
ter, thou  hast  well  said. 

40  And  after  that  they  durst  not  ask  him  any  gues- 
tion  at  all. 

41  And"  he  said  unto  them,  How  say  they  that 
Christ  is  David's  son? 


John  15:16;  Rom.  7  :  4. . .  .j  P.*.  2  :  8  ;  Rom.  8  :  17  ;  Heb.  1  ;  2. . .  .k  Matt.  57  :  21-25  ;  Acts  2  :  23  ;  3  :  15. . .  .1  Neh.  »  :  36,  37. . .  .m  Ps. 
118  :2-'....n  Dan.  2  :  34,  3o....o  Malt.  22:  15,  etc.;  Maik  12:  13.... p  Rom.  13:  7....q  Titus  1  :  10,  11.... r  Mall.  52  :  23,  etc.;  Jlaik 
12:  18,  elo...  8  Acts23:6,  8....I  Dcut.  26  :5-8....u  ch.  21  :  36;  Rev.  3  :4....v  Rev.  21:4....w  1  Cor.  15:49,62;  1  John  3  :  2....X  Rom. 
8  :  17 y  Exod.  3  :  2-6 i  Rom.  14  ;  8,  9 a  Matt.  22  :  42 ;  Mark  12  :  36,  etc. 


9-19.  Parable  of  the  Wicked  Husband- 
men.—Comp.  Matt.  21  :  33-46 ;  Mark  12  :  1-12. 
See  notes  on  Matthew.  The  variations  in  phrase- 
ology are  considerable.  Luke  alone  tells  us  that 
the  parable  was  spoken  to  the  people.  The  season 
(ver.  10)  is  equivalent  to  the  time  of  the  fruit  (Matt. 
21  :  34),  i.  e.,  the  hai-vest  period,  when  the  rent  in 
produce  would  naturally  be  payable.  What  shall 
I  do?  (ver.  13),  a  graphic  representation  of  the 
Heavenly  Father's  grief  over  the  rebellion  of  his 
children,  is  peculiar  to  Luke.  The  prophetic 
declaration  of  punishment,  h£  shall  come  and 
destroy  these  husbandman,  appears  from  a  compar- 
ison with  Matthew  to  have  been  elicited  from 
the  people  by  Christ's  question,  and  to  have 
elicited  in  turn  the  involuntary  response  from  the 
Pharisees,  Ood  forbid. 

20-36.  Concerning  Tribute  to  Caesar. — 
Comp.  Matt,  22  : 1.5-22  ;  Mark  12  :  13-17.  Verse 
20  is  peculiar  to  Luke,  but  accords  with  and  per- 
haps is  implied  by  the  language  of  Matt. 
22 :  15,  16. 

27-40.  The  Sadducees  Silenced. — Comp. 
Matt.  22  :  23-33 ;  Mark  13  :  18-27.    See  notes  on 


Matthew.  Vers.  34-36  are  peculiar  to  Luke,  and 
give  much  more  fully  than  Matthew  or  Mai-k 
Christ's  reply.  But  this  reply  is  preceded  by  a  se- 
vere rebuke  of  the  Sadducees  reported  by  the 
other  evangelists,  but  not  by  Luke.  Marriage 
being  ordained  to  preserve  the  human  species,  to 
which  otherwise  death  would  soon  put  an  end, 
ceases  with  death.  Those  who  are  accounted 
worthy  to  obtain  eternal  life  and  the  resurrection 
of  the  dead,  i.  e.,  the  first  resurrection  (Rev. 
20 : 6, 6),  or  the  resurrection  of  life  (John  5 :  29),  be- 
come, not  angels,  but  equal  with  tlte  anrjels,  in  the 
two  respects  that  they  do  not  know  death  and  do 
not  marry.  The  last  clause  of  ver.  36,  are  the 
children  of  God,  being  the  children  of  the  resurrec- 
tion, implies  that  it  is  their  resurrection  which 
gives  them  a  right  to  be  regarded  as  the  children 
of  God.  It  is  this  resurrection  into  the  di\Tne 
likeness,  for  which  the  Psalmist  aspired  (Ps.  17 :  15) ; 
for  which  Paul  strove  (Phii.  3 :  11 ) ;  for  which  John 
hoped  (1  John  3 : 2).  The  last  clause  of  ver.  38, /or  ' 
all  live  unto  him,  is  also  peculiar  to  Luke.  The 
meaning  appears  to  be  that  only  to  men  do  the 
departed  seem  dead ;  in  the  sight  of  God  all  are 


136 


LUKE. 


[Ch.  XXL 


42  And  David  himself  saitii''  in  tlie  book  of  Psalms, 
The  Lord  said  unto  my  Lord,  Sit  thou  on  my  right 
hand, 

43  Till  I  make  thine  enemies  thy  footstool. 

44  David  therefore  calleth  him  Lord,  how  is  he  then 
his  son  ? 

45  Then  in  the  audience  of":  all  the  people  he  said 
unto  his  disciples, 

46  Beware "  of  the  scribes,  which  desire  to  walk  in 
Iqno^  robes,  and  love  greetings'  in  the  markets,  and  the 
highest  seats  in  the  synagogues,  and  the  chief  rooms 
at  feasts  ; 

47  Which''  devour  widows'  houses,  and  for  a  show^ 
make  long  prayers :  the  same  shall  receive  greater  ■" 
damnation. 


CHAPTER    XXL 

AND  he  looked  up,  and'  saw  the  rich  men  casting 
their  gifts  into  tlie  treasury. 

2  And  he  saw  also  a  certain  poor  widow  casting  in 
thither  two  mites. 

3  And  he  said,  Of  a  truth  I  say  unto  you,  that  this 
poor  widow  hath  cast  in  more  J  than  they  all. 

4  For  all  these  have  of  their  abundance  cast  in  unto 
the  offerings  of  God  :  but  she  of  her  penury  hath  cast 
in  all  the  living  that  she  had. 

5  And''  as  some  spake  of  the  temple,  how  it  was 
adorned  with  goodly  stones  and  gifts,  he  said, 

6  As  for  these  things  which  ye  behold,  the  days  will 
come,  in  thewhicli'  there  shall  not  be  left  one  stone 
upon  another,  that  shall  not  be  thrown  down. 


b  Ps.  no  :  ] !    Acts  2  :  34. ...c  1  Tim.  6  :  20.  ...d  M'lrk  12  :  38,  etn....e  ch.  1 
2:  6....h  ch.  10:  12,  14;  James  3  :  l....i  Mark  12  :  41....J  2  Cor.  8  :  12 


:43....flaH.  10:2;    Matl.  23:U;    2  Tim.  3  :  6. . .  .g  1  Thess. 
..k  Matt.  24  :  1,  etc.;  Mark  13  :  1,  etc 1  ch.  19  ;  44,  etc. 


living.  The  declaration  of  vers.  39,  40,  is  implied 
in  Matt.  22  :  3i ;  comp.  Matt.  22  :  46. 

41-44.  The  Pharisees  Baffled.  Comp. 
Matt.  33  :  41-46  ;  Mark  12  :  35-37.  See  notes  on 
Matthew.  This  question  followed  the  question 
addressed  to  Christ  by  the  lawyer,  concerning 
the  great  commandment  in  the  law. 

4.5-47.  DENtosrciATiON  of  the  Scribes.  — 
These  verses  embody  a  bare  suggestion  of  a  dis- 
course reported  in  full  by  Matthew  (ch.  23).  Some 
of  the  same  thoughts  and  almost  identical  ex- 
pressions reported  there  in  Matthew  are  given  by 
Luke  in  other  connections  (Luke  n  :  42-54 ;  13 :  33-35). 
On  the  verses  here,  see  Matt.  33  :  5,  6,  14,  and 
Mark  13  :  38-40.  For  illustration  of  highest  aeats 
in  the  synagogues,  see  Luke  11  :  43. 


Ch.  31  :  1-4.  The  Widow's  Mites. — Comp. 
Mark  13  :  41-44,  notes. 

Ch.  21  :  5-36.  Discourse  on  the  Last 
Days.— See  Matt.,  ch.  34.  This  discourse  was 
delivered  apart  to  the   disciples,  perhaps  only 


to  Peter,  James,  John,  and  Andrew,  and  on 
the  Mount  of  Olives  over  against  JerusLilem 
(Mark  13 :  s).  The  fuUest  and  most  systematic 
report  is  afforded  by  Matt.,  ch.  34.  For  analy- 
sis of  discourse,  a  brief  statement  of  the  dif- 
ferent interpretations,  and  notes  on  what  is 
common  to  the  three  accounts,  see  Matthew. 
Matthew  and  Mark  are  very  nearly  identical  ; 
though  the  verbal  differences  are  such  as  to 
indicate  that  they  are  from  independent  sources. 
Luke's  language  is  quite  different,  and  though 
his  report  is  least  full  of  the  three,  and  gives 
indications  of  not  being  by  an  eye  and  ear 
witness,  it  contains  some  matters  not  afforded  by 
either  of  the  other  accounts.  In  the  notes  here  I 
confine  myself  to  these  peculiar  features. 

5-6.  This  was  said  by  the  disciples  as  they, 
with  Jesus,  were  leaving  the  temple.  Comp. 
Mark  13  : 1,  3,  notes. 

7-11.  They  asked  him.  His  disciples,  pri- 
vately (Mark  13 : 3,  note).  For  analysis  of  their  ques- 
tion, which  affords  a  key  to  the  discourse,  see  in 
Matt.  34  :  3.— The  time  draweth  near.    That 


the  temple  site. 


Ch.  XXL] 


LUKE. 


127 


7  And  they  asked  him,  saying,  Master,  but  when 
shall  these  things  be  ?  and  what  sign  will  there  be 
when  these  things  shall  come  to  pass? 

8  And  he  said,  Take  ■"  heed  that  ye  be  not  deceived  : 
for  many  shall  come  in  my  name,  saying,  I  am  Christ ; 
and  "  the  time  draweth  near :  go  ye  not  therefore  after 
them. 

9  But  when  ye  shall  hear  of  wars  and  commotions, 
be  "  not  terrified  :  for  these  things  must  first  come  to 
pass :  but  the  end  is  not  by  and  by. 

10  Then  said  he  unto  them,p  Nation  shall  rise  against 
nation,  and  kingdom  against  kingdom  : 

11  And  great  earthquakes  shall  be  in  divers  places, 
and  famines,  and  pestilences ;  and  fearful  sights  and 
great  signs  shall  there  be  from  heaven. 

12  But  before  all  these,  they  shall  lay  their  hands  on 


you,  and  persecute  ^j/oa,  delivering  jok  up  to  the  syna- 
gogues, and  into  prisons,'"  being  brouglit  before  kings' 
and  rulers  for  my  name's  sake. 

13  And "  it  shall  turn  to  you  for  a  testimony. 

14  Settle  it  therefore  in  your  hearts,  not  to  '  meditate 
before  what  ye  shall  answer : 

15  For  I  will  give  you  a  mouth  and  wisdom,  which 
all  your  adversaries  shall  not  be  able  to  gainsay  "  nor 
resist. 

16  And 'ye  shall  be  betrayed  both  by  parents,  and 
brethren,  and  kinsfolks,  and  iriends  ;  and"  some  of  you 
shall  they  cause  to  be  put  to  death. 

17  And  ye  shall  be  hated  ="  of  all  7neti  for  my  name's 
sake. 

18  But?  there  shall  not  an  hair  of  your  head  perish. 

19  In  your  patience^  possess  ye  your  souls. 


rhess.  2  :  3,  9,  10 ;  1  Jolin  4  :  1 ;  2  John  7. . .  .n  Rev.  1  :  3 
1.1:  10.... r  Acts  26  :  23....S  Phil.  1  :  28  ;  SThess.  1  :  6. 
:2;  26  :  10;  R«v.  2  :  13;  6:9;  12:  11....X  John  11  :  M. 


.  .0  Piov.  .3  :  25,  26.... p  Haggni  2  :  22.... q  Acta  4  :  3;  6  :  18;  12  ;  4;  16  :  24; 
.t  ch.  12:11  ;  M«tt.  10:19....ii  Ads  6: 10...  v  Micah  7  :  5,  6....W  Acts  7  :  59 
.y  Matt.  10  :  30 1  Rom.  6:3,  Heb.  10  :  36;  James  1:4. 


is,  the  time  of  the  second  coming  of  the  Mes- 
siah and  the  manifestation  of  his  liingdom. 
These  are  the  words  with  which  the  false  pro- 
phets would  endeavor  to  deceive  the  church. — 
There  shall  not  be  one  stone  left  upon 
another  that  shall  not  be  thrown  down. 
The  accompanying  illustration  shows  how  com- 
pletely this  prediction  has  been  realized.  It  is  a 
view  of  the  temple  site  as  it  now  is,  standing  near 
and  west  of  the  present  Mosque  of  Omar.  The 
Temple  of  Herod  has  entirely  disappeared,  and 
its  materials  have  been  carried  away  and  used  in 
other  buildings. — The  end  is  not  immedi> 
ately.  The  Greek  word  (^i^Stwc), here  rendered 
6?/  and  by,  is  never  so  translated  in  the  N.  T.  ex- 
cept here  and  in  Luke  17  :  7.  In  both  cases,  the 
word  immediately  would  better  convey  the  mean- 
ing. The  use  of  the  phrase,  "6y  and  by,''^  as 
equivalent  to  iinmediatdy,  has  become  obsolete. 
The  meaning  is,  tha,t  the  end  of  the  world  will 
not  immediately  follow  the  troublous  times  pre- 
dicted in  the  preceding  part  of  this  sentence. — 
Fearful  sights  and  great  signs  shall  there 
be  from  heaven.  These  words  are  not  found 
In  Matthew  or  Mark.  Josephus  gives  an  account 
of  prodigies  accompanying  the  destruction  of 
Jerusalem,  which  may  be  a  fulfillment  of  this 
prophecy.  See  Matthew,  ch.  24,  Prel.  Note. 
These  are  not  to  be  confounded  with  the  signs 
mentioned  in  ver.  25.     See  on  Matt.  24  :  29-31. 

12-19.  Compare  Mark  13  :  9-11,  and  notes. 
Matthew's  report  is  not  so  full,  and  contains  nei- 
ther the  directions  nor  the  promises  here  given ; 
but  parallel  to  them  is  Matt.  10  :  17-22 ;  see  notes 
there. — But  before  all  these.  That  is,  before 
the  perfected  fulfillment  of  this  prophecy.  The 
language  here  confirms  the  view  maintained  in 
the  notes  on  Matthew,  that  Christ's  prophecy  in 
this  chapter  was  not  fulfilled  by  the  destruction 
of  Jerusalem  and  the  dispersion  of  the  Jewish 
nation.  It  still  awaits  its  perfect  fulfillment. — 
It  shall  result  to  you  for  a  testimony. 
That  is,  the  malice  of  Christ's  foes  shall  be  made 
by  God  a  means  of  testifying  to  the  faithfulness 


of  Christ's  disciples  to  him,  and  his  faithfulness 
to  his  disciples.  Thus  the  blood  of  the  martyrs 
becomes  the  seed  of  the  church.— Settle  it  in 
your  hearts.  The  dangers,  therefore,  were  to 
be  a  subject  of  premeditation,  and  for  them  they 
were  to  make  preparation  ;  but  for  such  dangers 
the  Christian's  preparation  is  that  of  the  heait 
rather  than  that  of  the  head,  trust  in  God 
rather  than  shrewdness  and  self-trust. — Not 
to  practice  beforehand  your  defence.  The 
original  {TtQuutXtTact))  is  used  in  classic  Greek 
of  the  practice  of  a  professional  rhetorician  of 
his  declamation  (see  Sophocles,  and  authorities 
there  cited) ;  and  I  see  no  authority  in  the  N.  T. 
for  our  English  version,  though  it  is  sanctioned  by 
Robinson's  Lexicon.  The  Lord  does  not  prohibit 
premeditation  ;  but  he  directs  his  disciples  to  rest 
their  defence  not  on  the  artifices  of  the  rheto- 
rician, but  on  trust  in  God  and  the  truth. — But 
I  will  give  you  both  a  mouth  and  wis- 
dom ;  i.  e.,  both  wisdom  to  guide,  and  power  of 
utterance. — Shall  not  be  able  to  gainsay  or 
withstand ;  i.  e.,  to  speak  against,  for  the  disci- 
ples' arguments  should  be  unanswerable  ;  or  to 
counteract ;  for  the  effect  of  their  trial  and  de- 
fence should  be  only  to  promote  the  cause  theii 
enemies  sought  to  overthrow.  In  fact,  some  of 
the  most  eloquent  and  effective  defences  of 
Christianity  have  been  the  unpremeditated  re- 
sponses of  persecuted  Christians  in  the  hour  of 
peril.  For  Scripture  illustrations,  see  Acts 
4  :  19,  20 ;  5  :  29-:32 ;  7  :  26.— But  there  shall 
not  a  hair  of  your  head  perish.  Comp. 
Matt.  10  :  30.  "  Not  literally  but  really  true  ;  not 
corporeally,  but  in  that  real  and  only  life  which 
the  disciple  of  Christ  possesses." — (Alfo7-d.)  But 
wejnay  say  more  than  this.  It  is  literally  though 
not  corporeally  true,  that  not  a  hair  of  their  head 
should  perish,  since  not  a  single  suffering  of  any 
description,  borne  for  Christ's  sake,  has  per- 
ished ;  the  disciple,  as  the  Master,  shall  see  of 
the  travail  of  his  soul  and  be  satisfied  (isaUh 
53 :  ii). — In  your  endurance  ye  shall  acquire 
your  life.    This  is  not  a  mere  direction,  as  our 


128 


LUKE. 


[Ch.  XXI. 


20  And  when  ye  shall  see  Jerusalem  compassed  with 
armies,  then  know  that  the  desolation  thereof  is  nigh. 

21  Then  let  them  which  are  in  Judaea  flee  to  the 
mountains  ;  and  let  them  which  are  in  the  midst  of  it 
depart  out ;  acd  let  not  them  that  are  in  the  countries 
enter  thereinto. 

22  For  these  be  the  days  of  vengeance,  that  all* 
things  which  are  written  may  be  fulfilled. 


23  But  woe  unto  them''  that  are  with  child,  and  to 
them  that  give  suck,  in  those  days  !  tor  there  shall  be 
great  distress  in  the  land,  and  wrath  upon  this  people. 

24  And  they  shall  fall  by  the  edge  ot  the  sword,  and 
sliall  be  led  away  captive  into  all  nations  :  and  Jerusa- 
lem" sliall  be  trodden  down  of  the  Gentiles,  until  the 
times''  of  the  Gentiles  be  fulfilled. 

25  And  there  shall  be  signs  in  the  sun,  and  in  the 


a  Deut.  28  :  25,  48  ;  Dau.  9  :  26,  27 ;  Zech.  11:6;  14  :  1,  2 b  Lam.  4  :  10 e  Dan.  12:7;  Rev.  11:2 d  Roiu.  11  :  25. 


English  version  renders  it,  to  keep  the  soul  pa- 
tient in  trouble,  but  a  declaration  that  the  Chris- 
tian obtains  his  true  life  by  patient  endurance  of 
tribulation.  The  original  Greek  word  rendered 
psitience  {vTtouovij)  is  literally  remaining  under; 
hence  the  significance  of  the  promise,  applicable 
to  aU  ages  of  the  church,  is  that  true  life  is  ob- 
tained, not  by  ingenious  contrivances  to  escape 
from  life's  ills,  but  by  patiently  remaining  under 
whatever  burden£!hrist  bids  us  carry  for  his  sake. 
It  therefore  interprets  such  declarations  as  Isaiah 
53  :  4,  and  is  interpreted  by  such  passages  as 
Matt.  10  :  39 ;  see  note  there. 

20-24.  And  when  ye  shall  see  Jerusa- 
lem encompassed  with  armies.  This  sign  of 
the  approaching  desolation  is  generally  regarded 
as  identical  with  Matt.  24  :  15.  "  When  ye  there- 
fore shall  see  the  abomination  of  desolation 
spoken  of  by  Daniel  the  prophet,  stand  in  the 
holy  place."  This  seems  to  me  improbable.  See 
note  there.  I  should  rather  agree  with  Alford, 
that  Matthew  and  Mark  give  the  inner  or  domes- 
tic sign  of  the  approaching  calamity  to  be  seen  in 
Jerusalem  and  possibly  in  the  temple  itself, 
designated  by  the  phrase  Holy  Place,  while 
Luke  gives  the  outward  and  contemporaneous 
state  of  things.  An  opportunity  to  flee  was  af- 
forded by  the  course  of  history.  Cestius  Gallus, 
the  Roman  prefect,  made  an  attack  on  Jerusalem 
in  the  fall  of  A.  d.  66,  but  was  beaten  off  and  re- 
treated. It  was  not  till  the  beginning  of  a.  d.  70, 
that  Titus  made  his  appearance  before  the  walls 
of  the  city  to  inaugurate  the  final  and  successful 
siege.  Thus  time  and  warning  were  afforded  to 
those  that  believed  Christ's. prophecy  of  the  ap- 
proaching desolation  of  the  city ;  and  the  early 
Christian  writers  tell  us  -that  the  Christians 
availed  themselves  of  it  and  fled  from  the  city, 
80  that  not  one  is  known  to  have  perished  in  the 
siege. — Let  not  them  that  are  in  the  coun- 
try districts  enter  into  it,  i.  e.,  into  Jerusa- 
lem. Those  that  dwelt  in  the  country  might 
naturally,  on  the  approach  of  the  Roman  legions, 
enter  Jerusalem,  either  as  a  protection  or  to  re- 
enforce  it.  This  Christ's  disciples  are  forbidden 
to  do,  for  the  reason  stated  in  the  next  verse. — 
These  be  the  days  of  vengeance,  i.  e.,  of 
divine  vengeance.  To  resist  the  Roman  army 
would  therefore  be  fighting  a  vain  battle  against 
God  himself.  "We  may  call  to  mind  the  expres- 
sion even  of  a  Titus  :  '  That  God  was  so  angry 


with  this  people,  that  even  he  feared  His  wrath, 
if  he  should  sufEer  grace  to  be  shown  to  the 
Jews,'  and  how  he  refused  every  mark  of  honor 
on  account  of  the  victory  obtained,  with  the  at- 
testation that  he  had  been  only  an  instrument  in 
God's  hands  to  punish  this  stiff-necked  nation, " 
— {Lange.)  All  things  that  are  Avritten. 
The  reference  cannot  be  to  Christ's  previous 
intimations  of  the  destruction  of  Jerusalem  (joiin 

2  :  19  ;   Matt.  21  :  41  ;   23  :  38),  for  thCSC  WCre   UOt  aS  yet 

written.  The  language  refers  to  O.  T.  prophe- 
cies, such  as  Lev.  26  :  14-23  ;  Deut.  28  :  15,  etc.  ; 
29  :  19-28  ;  Dan.  9  :  26,  27  ;  Zech.,  ch.  11 ;  14  :  42.— 
Distress  in  the  land,  i.  e.,  of  Palestine  ;  and 
Avrath  (of  God)  upon  his  people,  the  Jews. 
Let  them  who  wish  to  eliminate  the  conception  of 
divine  wrath  from  theology,  consider  whether 
they  can  eliminate  such  scenes  as  the  destruction 
of  Jerusalem  from  history. — They  shall  fall 
by  the  mouth  of  the  sword,  etc.  For  descrip- 
tion of  fulfillment  of  this  prophecy,  see  Matt. 
24 :  21,  note,  and  Prel.  Note  to  that  chapter. 
Over  a  million  of  Jews  are  said  by  Josephus  to 
have  been  slain,  and  ninety-seven  thousand  to 
have  been  taken  captive. — Shall  be  trodden 
doAvn  of  the  nations  (comp.  Rev.  ii ;  a),  until 
the  time  of  the  nations  shall  be  fulfilled. 
There  is  no  reason  philologically  for  regard- 
ing the  word  Gentiles  {l9vog)  here  as  equiva- 
lent to  Romans ;  the  ordinary  significance  in 
N.  T.  usage,  is  heathen  nations.  The  language 
describes  ajjtly  the  present  and  past  condition  of 
Jerusalem,  which  since  the  dispersion  of  the 
Jews  has  been  under  the  feet  of  successive  Gen- 
tUe  nations,  is  so  now,  and  is  to  remain  so  until 
the  time  of  the  Gentiles  shall  be  fulfilled,  i.  e.,  not  tiU 
they  have  fulfilled  their  mission  as  executors  of 
divine  punishment  (so  Oosterzee  and  Bengel), 
but  till  their  time  of  trial  and  redemption  is 
past,  as  the  time  of  trial  and  redemption  of  the 
Jewish  nation  as  a  nation,  was  ended  with  the 
destruction  of  the  holy  city.  So,  substantially, 
Alford.  The  times  of  the  Gentiles  are  the  Gen- 
tile dispensation,  just  as  the  time  of  .Jerusalem 
is  the  Jewish  dispensation ;  the  great  rejec- 
tion of  the  Lord  by  the  Gentile  world,  answers 
to  its  type,  his  rejection  by  the  Jews.  This 
being  finished,  the  end  of  all  things  shall  come, 
the  time  of  which  the  destruction  of  Jerusa- 
lem was  a  type.  So  we  have  in  Rev.  11  :  18. 
"The  time  of  the  dead,"  which  is  interpreted 


Ch.  XXL] 


LUKE. 


129 


moon,  and  in  the  stars  ;  and  upon  the  earth  distress  « 
of  nations,  with  perplexity  ;  the  sea  and  the  waves 
roaring ; 

26  Men's  hearts  failing  them  for  fear,  and  for  looking 
after  those  things  which  are  coming  on  tlie  earth  :  for 
the^  powers  of  heaven  shall  be  shaken. 

27  And  then  shall  they  see  the  Son  of  man  coming  ^ 
in  a  cloud  with  power  and  great  glory. 

28  And  when  these  things  begin  to  come  to  pass, 
then  look  up,  and  lift  up  your  heads  ;  for  your  redemp- 
tion ^  draweth  nigh. 


29  And  i  he  spake  to  them  a  parable  ;  Behold  the  fig 
tree,  and  all  the  trees ; 

30  When  they  now  shoot  forth,  ye  see  and  know  of 
your  own  selves  that  summer  i  j  now  nigh  at  hand. 

31  So  likewise  ye,  when  ye  see  these  things  come  to 
pass,  know  ye  that  the  kingdom  of  God  is  nigh  at 
hand. 

32  Verily  I  say  unto  you.  This  generation  shall  not 
pass  away  till  all  be  fulfilled. 

33  Heaven  J  and  earth  shall  pass  away:  but  my 
words  shall  not  pass  away. 


e  Dan.  12:  l....f  2  Pet.  3  :  10-12 g  Rev.  1  :7;  14  :  14 h  Rom.  8  :  23.... i  Matt.  24  :  32;  Mark  13:  28....J  Isa.  40:8;  51  :  6. 


there     as    the    time     "that    they    should    be 
judged.'' 

25-^8.  I  believe  the  language  here  to  be 
parallel  to,  perhaps  only  a  different  report  of, 
that  in  Matt.  24  :  27-31,  and  to  be  descriptive, 
not  of  signs  which  shall  accompany  the  destruc- 
tion of  Jerusalem,  but  of  those  to  accompany 
the  final  coming  of  Christ,  after  a  long  period  of 
tribulation.  See  Matt.,  ch.  24,  Prel.  Note.  The 
direction  of  verse  28  must  be  regarded  as  ad- 
dressed through  the  then  hearers  to  the  uni- 
versal church,  as  indeed  the  whole  prophecy  is. 
Nor  must  we  forget  in  interpreting  it,  that  it  was 
not  the  divine  design  that  the  disciples  should 
know  how  long  was  to  be  the  period  of  tribula- 
tion, that  it  was  meant  that  the  church  in  every 
age  should  live  in  expectancy  of  it,  and  that 
even  Christ  himself  did  not  know  the  day  and 
the  hour  (Matt.  i3 :  32,  note). — Aiid  there  shall  be 
sis;ns  in  the  sun,  and  in  the  moon,  and  in 
the  stars.  Compare  the  more  definite  language 
of  Matt.  24  :  29. — And  upon  the  earth  dis- 
tress of  nations.  Literally,  a  shutting  iiji,  as 
of  men  in  a  besieged  city.  The  world  will  be 
beleagured,  and  from  it  there  will  be  no  escape. 
Observe  that  in  the  original,  the  word  here  ren- 
dered nations,  is  that  in  verse  41  rendered  Gen- 
tiles. In  the  destruction  of  Jerusalem  the  dis- 
tress fell  upon  the  Jews,  and  was  inflicted  by  the 
Gentiles ;  in  the  time  now  spoken  of  (the  time  of 
the  Gentile  nations)  the  distress  wiU  fall  upon 
them ;  they  will  be  the  beleagured  and  the 
anxious. — With  perplexity.  They  will  doubt 
what  the  portents  may  mean,  and  their  fear  will 
be  interspersed  by  the  feeling  that  they  know 
not  what  a  day  or  an  hour  may  bring  forth. — 
The  sea  and  the  Avaves  roaring.  Natural 
signs  on  the  earth  will  accompany  those  in  the 
heavens.  The  picture  is  partially  interpreted  by 
what  occurs  during  an  earthquake  on  the  sea- 
coast. — Men's  hearts  fainting  (as  in  a  swoon) 
for  fear  (of  what  they  already  see)  and  for 
expectation  of  those  things  coming  upon 
the  habitab'e  globe.  Not  upon  Judea  or  Pal- 
estine ;  the  original  Greek  word  is  never  used 
with  that  limited  sense  in  the  N.  T.  See  Matt. 
24  :  13,  14,  note.  Clearly  something  more  than 
any  of  the  events,  terrible  as  those  were,  which 
accompanied  the  destruction  of  Jerusalem,   is 


indicated  by  the  language  here.— Then  shall 
they  see.  Not  merely  the  Jews  but  t?ie  nations, 
i.  e.  the  Gentile  nations,  shall  see.  It  is  not  true 
that  either  Jew  or  Gentile  recognized  in  the 
destruction  of  Jerusalem  a  sign  of  the  truth  that 
Jesus  was  the  Christ.  See  Matt.  29-31,  note  ;  and 
on  the  phrase  "Son of  man,"  Matt.  10  :  23,  note. 
Comp.  with  the  language  here,  Matt.  25  :  31 ; 
26  :  64 ;  Mark  14  :  62,  where  thrist  uses  analo- 
gous language,  and  where  he  indubitably  refers 
to  his  final  coming  to  judge  the  world. — And 
when  these  things  begin  to  come  to  pass, 
i.  e.,  the  first  appearance  of  the  promised 
signs  of  Christ's  final  coming. — Look  up  an^l 
lift  up  your  heads.  The  metaphor  is  of  one 
sitting  down  in  grief,  with  bowed  head,  who  on 
the  coming  of  succor  lifts  up  the  head,  both  to 
receive  the  word  and  let  it  awaken  hope. — Be- 
cause your  redemption  draweth  nigh. 
That  coming  of  Christ  which  wUl  fill  the  unbe- 
lievers with  terror,  wiU  fill  his  own  children  with 

joy  (Ps.ilm  90  :  11-13,  with  Rev.  1 :  ?). 

For  reasons  partlj'  indicated  in  the  notes  here, 
and  more  fully  in  the  notes  on  Matt.,  ch.  24,  it 
seems  to  me  impossible  to  regard  these  verses 
(25-28)  as  merely  a  prophecy  of  the  destruction  of 
Jerusalem  and  the  dispersion  of  the  Jews.  This, 
though  a  common  orthodox  interpretation,  re- 
quires us  to  give  to  such  language  as  that  of 
verses  25  and  27  a  meaning  which  belittles,  if  it 
does  not  positively  falsify,  Christ's  words ;  to 
attribute  to  the  words  nation  (i&vo?)  and  earth 
(r>J?  yt'ig)  a  meaning  which  they  nowhere  else 
bear  in  the  N.  T.  ;  to  ignore  the  teaching  of 
parallel  passages  of  Scripture,  and  partly  of 
Christ's  own  words  elsewhere  employed  in 
describing  his  Second  Coming ;  and  to  ignore 
his  explicit  declaration  in  Mark  13  :  32,  that 
he  does  not  know  when  that  Second  Coming  will 
take  place.  The  language  here  and  in  Mat- 
thew should  be  compared  with  that  of  Rev. 
6  :  12-17,  and  the  remarkable  parallel  between 
Christ's  prophecy  and  John's  vision  noticed.  In 
both  the  sun  and  moon  are  darkened  and  the 
stars  fall  from  heaven  ;  in  one,  the  heavens  are 
shaken,  in  the  other,  rolled  together  as  a  scroll ; 
in  both,  the  powers  of  nature  are  shaken  upon 
the  earth  ;  here,  the  sea  and  waves  roaring ; 
there,  mountains  and  islands  moved  out  of  their 


130 


LUKE. 


[Ch.  XXL 


34  And  take  heed*  to  yourselves,  lest  at  any  time 
your  hearts  be  overcharged  withsurleiting,'  and  drunk- 
enness, and  cares  of  this  life,  and  so  that  day  come 
upon  you  unawares. 

35  P'or"  as  a  snare  shall  it  come  on  all  them  that 
dwell  on  the  face  of  the  whole  earth. 

36  Watch"  ye  therefore,  and  pray  always,  that  ye 
may  be  accounted "  worthy  to  escape  all  these  things 


that  shall  come  to  pass,  and  to^  stand  before'  the  Son 
of  man. 

37  And  in  the  day  time  he  was  teaching  in  the  tem- 
ple ;  and  at  night  he  went  out,  and  abode  in  the 
mount '^  that  is  called  the  mount  of  Olives. 

38  And  all  the  people  came  early  in  the  morning  to 
him  in  the  temple,  for  to  hear  him. 


k  Rom.  13  :  12,  13  ;    1  The 


1    6:6-8;    1  Pet.  4  :  7. . .  .1  I.ia.  28  :  1-3  ;    1  Cor.  61  10. . .  .m  1  Tliess.  5.2,   S  Pet.  3  : 
n  Matt.  25  :  13 o  ch.  20  :  35 p  P».  1  :  6 q  Jude  24 r  John  8:1,2. 


10;   Rev.  16  :  15... 


places ;  in  both,  the  nations  are  represented  as 
in  fear  and  perplexity  and  faintheartedness, 
and  endeavoring  to  escape  from  the  besieged 
earth.  I  know  not  how  any  one  can  read  the 
two  accounts  together  and  not  be  satisfied  that 
John's  vision  was  of  that  event  which  his  Lord 
had  previously  described. 

29-33.  See  notes  on  Matt.  34  :  0:2-35.— My 
words  shall  not  pass  away.  Nothing  ap- 
parently is  so  fugitive  as  words,  and  the  words 
of  Christ  were  spoken,  not  reduced  to  writing  by 
him,  or  in  his  lifetime  ;  yet  history  has  demon- 
strated the  truth  of  this  declaration,  and  his 
words  have  proved  more  enduring  than  monu- 
ments, temples,  cities,  or  even  civilizations,  and 
shall  in  their  influence  outlast  the  world  itself. 
Obsei-ve  in  the  structure  of  this  promise  an  addi- 
tional indication,  that  the  prophecy  here  relates 
to  the  end  of  the  world,  not  merely  to  the  end  of 
the  Jewish  dispensation.  On  the  meaning  of  the 
word  generation  (ysifii)  which  would  be  better, 
rendered  race,  see  on  Matt  24  :  34. 

34-36.  These  verses  are  peculiar  to  Luke. 
Parallel  to  them  is  Matt.  24  :  38-51,  and  Mark 
13  :  33-37.  In  all  these  reports  the  practical 
lesson  is  the  same,  the  duty  of  prayer  and  watch- 
fulness. The  language  interprets  the  more  gen- 
eral direction  in  Matthew  and  Mark,  "Watch 
ye,  therefore  ;  "  this  watching  is  not  in  order  to 
give  the  disciple  a  better  and  earlier  apprehen- 
sion of  the  approach  of  the  last  day,  but  to 
guard  against  insidious  dangers  which  threaten 
to  make  even  the  disciple  of  the  Lord  unpre- 
pared for  it  and  for  Him  (Matt.  24  :  42,  note). — Lest 
your  hearts  grow  heavy.  This  expression  is 
equivalent  to  wax  gross  in  Matt.  13  :  15 ;  see 
note  there. — With  surfeiting  and  drunk- 
enness and  cares  of  this  life.  Two  very 
incongruous  vices  are  here  mentioned,  equally 
inconsistent  with  the  spirit  of  true  piety  ;  the 
one  the  vice  of  self-indulgence,  the  other  that 
of  worldly  anxiety ;  the  one  the  vice  of  the 
spendthrift,  the  other  that  of  a  mere  worldly 
thrift.  Comp.  Matt.  13  :  22,  note.— And  that 
day  come  upon  you  unforeseen.  Not 
merely  suddenly — it  will  come  so  to  all — but 
unlookcd  for  ;  or,  as  in  our  English  version,  rcn- 
awares,  i.  e.,  upon  us  while  unwatchful,  un- 
guarded, and  so  unprepared  for  its  coming. — 
For  as  a  snare  shall  it  come.  If  the  Bible 
afforded  the  material  for  foretelling,  even  approx- 


imately, the  time  of  its  coming,  this  would  not  be 
true. — On  all  them  that  dwell  on  the  face 
of  the  whole  earth.  Clearly  here  our  Lord 
is  speaking,  not  of  the  destruction  of  Jerusalem, 
but  of  the  last  great  day.  And  this  is  usually 
the  meaning  in  the  N.  T.  of  the  phrase  thai 
day,  when  used  absolutely,  as  here  (Matt  22  :  42, 
note). — Watch  ye,  therefore,  in  every  sea- 
son (ir  Tturrl  y.ctiQr'i).  In  prosperity,  against  the 
enticements  of  self-indulgence ;  in  adversity, 
against  the  encroachments  of  earthly  cares. — 
Praying  that  ye  may  be  accounted 
wo'-thy.  Obserye,  not  be  worthy,  but  reckoned 
wciliy.  Here  is  the  germ  of  that  doctrine  of 
jusufleation  by  grace  through  faith,  of  which  we 
find  the  elaboration  in  Paul's  epistles  (Rom.  4  : 2-6). 
— To  be  made  to  stand  before  the  Son  of 
man.  Not  ^o  stand,  as  in  our  English  version ; 
the  verb  (ata^i'ivui)  is  in  the  passive,  not  the  ac- 
tive yoice.  We  are  not,  and  cannot  be  worthy,  to 
stand  before  the  Messiah  ;  but  we  may  be  ac- 
counted as  worthy  to  be  made  to  stand  before  him, 
by  his  grace.  It  is  through  Christ  we  have  ac- 
cess by  faith  into  the  divine  peace,  in  which  we 
stand  here  against  the  wiles  and  assaults  of  the 
devil  (Ephes.  6  :  13,  u),  and  by  that  grace  we  are  to 
be  made  to  stand  before  him  in  the  last  great 
day  (Jude  24),  the  evidence  of  our  faith  being  our 
obedience,  manifested  in  a  life  of  watching  and 
prayer.  Comp.  James  2  :  18.  On  the  meaning 
of  the  phrase,  "  to  stand  before  the  Son  of  man," 
see  Psalm  1:5;  Mai.  3:2;  John  2  :  28.  On  this 
whole  admonition  against  forgetfulness  of  the 
Lord,  and  consequent  self-indulgence  and  sin, 
compare  Rom.  13  :  11-14 ;  Ephes.  5  :  3-(J ;  Col. 
3  :  1-6. 

37,  38.  He  Avas  by  day  in  the  temple 
teaching;  at  night  going  out  he  bi- 
vouacked on  the  mount  called  of  Olives. 
In  that  climate  and  at  that  season  there  was  no 
hardship  in  sleeping  in  the  open  air,  wrapped  in 
his  burnoose  or  cloak.  Some  nights  he  seems  to 
have  spent  at  Bethany  (Matt.  21  ■.  n),  probably  at 
the  house  of  Martha  and  Mary.  Bethany  was  on 
the  other  side  of  the  Mount  of  Olives. — And  all 
the  people  came  early  in  the  morning  to 
him  in  the  temple.  This  does  not  necessarily 
indicate  anything  more  than  curiosity  on  their 
part,  and  is  not  inconsistent  with  tlie  subsequent 
demand  for  his  cruciflxion.  Such  inflections  of 
popular    feeling    are   common,    and   in    a    city 


Ch.  XXIL] 


LUKE. 


131 


CHAPTER  XXIL 

NOW'  the  feast  of  unleavened  bread  drew  nigh, 
which  is  called  the  Passover. 

2  And '  the  chiet  priests  and  scribes  sought  how  they 
might  kill  him  ;  for  they  feared  the  people. 

3  Then"  entered  Satan  into  Judas  surnamed  Iscariot, 
being  of  the  number  of  the  twelve. 

4  And  he  went  his  way,  and  communed  with  the 
chief  priests  and  captains,  how  he  might  betray  him 
unto  them. 

5  And  they  were  glad,  and  covenanted  '■'  to  give  him 
money. 

6  And  he  promised,  and  sought  opportunity  to  betray 
him  unto  them  in  the  absence  of  the  multitude. 

7  Then  came  the  day  "  of  unleavened  bread,  when 
the  passover  must  be  killed. 


8  And  he  sent  Peter  and  John,  saying.  Go  and  pre- 
pare us  the  passover,  that  we  may  eat. 

9  And  they  said  unto  him,  Where  wilt  thou  that  we 
prepare  ? 

10  And  he  said  unto  them.  Behold,  when  ye  are  en- 
tered into  the  city,  there  shall  a  man  meet  you,  bearing 
a  pitcher  of  water ;  follow  him  into  the  house  where  he 
entereth  in. 

11  And  ye  shall  say  unto  the  goodmau  of  the  house. 
The  Master  saitli  unto  thee.  Where  is  the  guestcliam- 
ber,  where  1  shall  eat  the  passover  with  my  disci|)les  ? 

12  And  he  shall  shew  you  a  large  upper  room  fur- 
nished :  there  make  ready. 

13  And  they  v^'ent,  and  tbund  as  he  had  said  unto 
them  :  and  they  made  ready  the  passover. 

14  And  ^  when  the  hour  was  come,  he  sat  down,  and 
the  twelve  apostles  with  him. 


Matt.  26-2;    Mark  14  :  1,  elc,  . .  .t  Ps.  2  ■  2  ;    Acis  4  :  27. . .  .u  M.Hlt.  26     14  ,   Mark  14     10,  etc.  .   Juhu  13  :  2,  27        v  Zed.    M  ■  i" 
w  Exod.,  ch.  12.   .  .X  Matt.  26    20  ,   Murk  14    17. 


thronged  as  Jerusalem  was  on  Passover  week, 
there  may  well  have  been  two  parties,  one  who 
admired  and  another  who  hated  him.  It  was  the 
nature  of  his  teaching  to  awaken  both  love  and 
hostility.  These  two  verses  are  peculiar  to 
Luke.  They  do  not  necessarily  imply  that 
Christ  taught  in  the  temple  after  this  time  ;  and 
a  comparison  of  the  four  Gospels  shows  that  his 
invective  against  the  Pharisees  (Matt ,  cL.  23)  was 
the  last  discourse  delivered  in  the  temple.  See 
verse  39  there.  Here  Luke  simply  states  in 
general  terms  what  was  Christ's  habit  during  his 
brief  ministry  in  Jerusalem.  This  was  to  teach 
in  the  temple  by  day,  but  to  escaj^e  from  the 
multitude  and  seek  repose  in  the  country  by 
night.  

Ch.  22  :  1-13.  Preparation  fob  the  Last 
Supper. — Parallel  to  Luke's  account  of  the  Last 
Supper  is  Matt.  26  :  1-3.5 ;  Mark  14  :  1-31.  See 
notes  throughout  on  Matthew.  John  gives  no 
account  of  the  institution  of  the  Last  Supper, 
though  he  refers  to  it  (john  13  •  2),  and  gives  more 
fully  than  either  of  the  other  Evangelists  a  re- 
port of  Christ's  instructions  to  his  disciples  at 
that  time  (john,  chaps.  14-16).  Luke  gives  more 
fully  than  the  other  Evangelists  Christ's  direc- 
tions to  Peter  and  John  for  the  preparation  of 
the  Passover  (vers,  i-is),  and  alone  gives  the  ac- 
count of  the  strife  between  the  disciples  which 
should  be  greatest  (vers.  24-co).  The  instructions 
of  vers.  35-38  are  also  peculiar  to  Luke. 

1 ,  2.  See  Matt.  26  :  1-5.  Observe  the  indica- 
tion here  and  in  ver.  6,  that  Christ  was  popular 
with  the  multitude,  even  in  Jerusalem.  The 
mob  was  one  stirred  up  against  him  by  the  sedu- 
lous endeavors  of  the  priests  (Matt.  27 :  is,  20). 

3-6.  See  Matt.  26  :  li-16,  notes.  The  connec- 
tion in  Matthew  indicates  the  immediate  occa- 
sion of  the  treachery  of  Judas,  namely,  his  anger 
at  our  Lord's  rebuke.  On  the  character  of  Ju- 
das, see  Matt.  27  :  3-10,  notes.  With  the  ex- 
pression here,  TTien  entered  Satan  into  Judas, 
compare  John  13  :  3,  37.    No  demoniacal  posses- 


sion is  indicated,  nor  any  such  Satanic  control  as 
violated  the  liberty  of  Judas,  but  just  that  influ- 
ence proceeding  from  the  evil  spirit  against 
which  Paul  cautions  us  in  Ephes.  6  :  12. 

7,  8.  Then  came  the  day  of  unleavened 
bread,  etc.  The  language  is  explicit  that  the 
Lord  observed  the  Passover  on  tJie  day  on  vhich  it 
wax  observed  by  other  Jews,  the  1-llh  day  of  Nisan, 
when  the  lambs  were  slain  in  the  temple  to  be 
eaten  in  the  Paschal  feast  of  that  evening.  I 
have  no  doubt  that  the  chronology  of  the  Synop- 
tics is  in  this  respect  to  be  accepted ;  that  the 
Lord's  Supper  was  a  tme  Passover  supper,  not  a 
special  preparatory  or  prophetic  feast,  nor  one 
celebrated  out  of  the  appropriate  time  ;  and  that 
the  references  to  John,  which  are  quoted  in  sup- 
port of  the  opposite  view,  are  not,  when  thor- 
oughly considered,  inconsistent  with  this  one. 
See  Note  on  Lord's  Supper,  Vol.  I,  p.  286. — Go 
and  prepare  us  the  Passover.  On  the  nature 
of  the  preparation  required,  see  Matt.  26  :  17, 
note. 

9-13.  There  shall  a  man  meet  you  bear., 
ing  a  pitcher  of  water.  Doubtless  a  servant, 
the  drawing  of  water  being  in  the  East  a  service 
usually  performed  by  the  servants  or  the  women 
of  the  household. — Ye  shall  say  unto  the 
good  man  of  the  house.  The  master  or  owner 
of  the  house  {uiy.ndianijni;).  Durmg  the  Pass- 
over week  hospitality  was  recognized  as  a  uni- 
versal duty  in  Jerusalem  ;  pilgrims  and  strangers 
were  received,  and  rooms  were  allotted  to  them 
for  the  celebration  of  the  feast.  But  it  is  not 
probable  that  a  room  would  have  been  given  to 
entire  strangers  without  previous  arrangement, 
and  the  language  which  the  disciples  are  m- 
strueted  to  use,  The  Master  saith  unto  thee, 
seems  to  me  clearly  to  indicate  that  the  good 
man  of  the  house  recognized  Jesus  as  Master ; 
in  other  words,  was  in  some  sense  at  least  a  dis- 
ciple. Whether  Christ  had  previously  arranged 
with  him  for  the  use  of  a  room,  or  whether  the 
instruction  to  Peter  and  John  was  founded 
whoUy  on  supernatural  knowledge  of  the  wel- 


132 


LUKE. 


[Ch.  XXII. 


IS  And  he  said  unto  them.  With  desire  I  have  de- 
sired to  eat  this  passover  with  you  before  I  suffer  : 

i6  F"or  I  say  unto  you,  1  will  not  any  more  eat  there- 
of, until  y  it  be  fulfilled  in  the  kingdom  of  God. 

17  And  he  took  the  cup,  and  gave  thanks,  and  said. 
Take  this,  and  divide  it  among  yourselves : 

18  For  I  say  unto  you,  I  will  not  drink  of  the  fruit 
of  the  vine,  until  the  kingdom  of  God  shall  come. 

19  And^  he  took  bread,  and  gave  thanks,  and  brake 
zV,  and  gave  unto  them,  saymg,  This  Is  my  body, 
which  is  given  for  you  :  this  do  in  remembrance  of  me. 

20  Likewise  also  the  cup  after  supper,  saying.  This 


cup  is  the  new  testament  in  my  blood,  which  is  shed 
for  you. 

21  But,  behold,  the  hand  of  him  that  betrayeth  me  is 
with  me  "  on  the  table. 

22  And  truly  the  Son  of  man  goeth,  as  it  was  deter- 
mined :  ti  but  woe  unto  that  man  by  whom  he  is  be- 
trayed ! 

2j  And  they  began  to  mquire  among  themselves, 
which  of  them  it  was  that  should  do  this  thing. 

24  And  "  there  was  also  a  strife  among  them,  which 
of  them  should  be  accounted  the  greatest. 

25  And  he  said  unto  them,  The  >"  kings  of  the  Gen- 


y  cU.  14:  15;  1  Cor.  5  :  7,  8 ;  Rtv.  19  :9....z  1  Cor.  10  :  16  ;   II  :  24,  etc.... a  Ps.  41  .  9;  John  13  :  26...  b  ch.  24:46;  Acts 
1  Cor.  15:3 c  ch.  9  :  4j  ;   Mark  9  :  34 d  Matt.  20  :  25  ;  Mark  10  :  42. 


come  which  would  be  accorded  to  him,  we  have 
no  means  of  knowing.  Jesus  knew  the  projected 
treacheiy  of  Judas  ;  by  confiding  in  this  manner 
to  Peter  and  John  the  preparation  of  the  room, 
he  prevented  the  possible  interruption  of  the 
feast,  since  not  even  one  of  the  disciples  knew 
the  place  selected  for  their  meeting. — The  Mas- 
ter saith  unto  thee.  The  full  message  was, 
My  time  is  at  hand  ;  1  will  keep  tlie  Passover  at  thy 
house  with  my  disciples  (Matt.  26 :  is) ;  lohere  is  the 
guest-chamber,  etc.  The  disciples  alone  ate  with 
Jesus  ;  the  host  probably  observed  the  Passover 
in  another  room  with  his  own  household. — A 
large  upper  room  furnished.  This  upper 
chamber  was  a  sort  of  guest-chamber,  not  in 
common  use,  where  the  ancients  received  com- 
pany and  held  feasts,  and  which  was  usually, 
though  not  always,  in  the  upper  story,  and 
sometimes  on  or  connected  with  the  roof.  This 
room  was  furnished,  i.  e.,  provided  Avith  a  sup- 
per-table and  couches.  For  illustration  of  table, 
and  method  of  rechning,  see  Matt.  36  :  ;."0,  note. 

14-'23.  The  Lord's  Supper.  Prophecy  of 
Christ's  Betrayal.  —  See  Matt.  26  :  26-30; 
Mark  14  :  22-25 ;  1  Cor.  11  :  23-25.  In  com- 
paring these  accounts,  it  must  be  remembered 
that  Luke  and  Mark  were  not  of  the  twelve, 
and  therefore  were  not  present.  This  may 
account  in  part  for  the  diversity  in  chro- 
nology. Tor  notes  on  the  Lord's  Supper,  see 
Matthew,  where  the  chronology  is  given.  For 
notes  on  the  prophecy  of  betrayal,  see  John 
13  :  21-30. 

15.  Peculiar  to  Luke.  The  intensity  of 
Christ's  desire  to  eat  this  last  Passover  with  his 
disciples,  like  his  desire  for  their  sympathy  and 
prayers  in  his  agony  in  Gethsemane  (Matt.  26 :  37, 39, 
4o),  hints  at  the  character  of  his  love,  as  one 
which  yearned  for  human  sympathy  and  love. 
May  we  not  say  that  he  still  earnestly  desires  to 
eat  this  supper  with  his  disciples,  and  that  every 
cold  and  formal  celebration  of  this  memorial 
service  is,  as  it  were,  a  personal  disappointment 
and  sorrow  to  him  ? 

16.  Until  it  be  fulfilled.  The  Passover 
was  a  prophecy  of  the  Lord's  Supper;  that,  in 
turn,  is  prophetic  of  the  Marriage  Supper  of  the 

Lamb  (Matt.  26  :  29,  note). 


17.  He  took  the  cup.  Not  the  one  men- 
tioned in  yerse  20.  This  cup  preceded,  that 
followed  the  supper.  See  account  of  Passover 
ceremonial,  Matt.  26  :  26-30,  Prel.  Note. 

18,  19.  I  will  not  drink  of  the  fruit  of 
the  vine.  In  Matthew  this  expression  is  re- 
ported at  the  close  of  the  meal ;  here  at  the  com- 
mencement. Perhaps  Christ  repeated  it.  As  the 
verse  stands  here,  it  implies  that  Christ  did  not 
partake  of  the  bread  and  wine  ;  but  in  Matthew 
the  language  is  different,  "I  will  not  drink 7ie7ice- 
forth  ;  "  and  this  is  probably  the  meaning  here. 
Verse  15  appears  to  me  to  imply  that  he  partook 
as  well  as  his  disciples.  For  discussion  of  this 
question,  see  Matt.  26  :  26,  note. 

20.  After  supper.  Not  a  cup  of  wine  after 
the  paschal  supper  was  ended,  but  the  cup  of 
wine  which,  according  to  the  Jewish  ceremonial, 
closed  the  supper.  See  Matt.  26  :  26-30,  Prel. 
Note,  and  Supplemental  Note,  §  2. 

21-23.  This  occurred  prior  to  the  institution 
of  the  Lord's  Supper,  though  during  the  begin- 
ning of  the  paschal  meal  (Matt.  26 :  21).  The  lan- 
guage here,  "The  hand  of  him  that  betrayed  me 
is  with  me  on  the  table,"  is  not,  therefore,  con- 
clusive upon  the  difficult  question  whether  Ju- 
das was  at  the  Lord's  Supper.  On  the  whole, 
the  balance  of  evidence  is  that  he  had  left  the 
room  ;  but,  as  only  John  mentions  his  departure, 
and  John  says  nothing  of  the  institution  of  the 
Lord's  Supper,  the  question  cannot  be  deter- 
mined with  certainty.  For  notes  on  Christ's 
prophecy  of  his  betrayal,  see  John  13  :  21-35, 
and  Matt.  26  :  21-25. 

Ch.  22  :  24-30.  CHRIST  REBUKES  HIS  DISCIPLES' 
STRIFE.  Tbub  gbeatnbss  is  gbeatness  op  ser- 
vice. 

The  reader  must  remember  that  Luke  was  not 
one  of  the  twelve.  He  was  not,  therefore,  pres- 
ent, and  he  gives  no  distinct  note  of  time ;  he 
merely  indicates  that  a  strife  occurred  at  about 
this  time,  whether  before  or  after  the  supper  he 
did  not  perhaps  know.  The  seats  at  the  Oriental 
table  were  arranged  in  regular  order,  the  seat 
nearest  the  master  of  the  feast  being  the  seat  of 
honor.  Contentions  for  the  highest  place  were 
common.     See  ch.  ll  ;  T-ll,  note.    I  believe  that 


Ch.  XXII.] 


LUKE. 


133 


tiles  exercise  lordship  over  them  ;  and  they  that  exer- 
cise autliority  upon  them  are  called  benefactors. 

26  But  "  ye  sliall  not  be  so :  but  he  that  is  greatest 
among  you,  let  him  be  as  the  younger;  and  he  that  is 
chief,  as  he  that  doth  serve. 

27  For  whether  is  greater,  he  that  sitteth  at  meat,  or 
he  that  serveth  ?  is  not  he  that  sitteth  at  meat?  buf  I 
am  among  you  as  he  that  serveth. 

28  Ye  are  they  which  have  continued  with  me  m  my 
temptations.8 

2Q  And  I  appoint  unto  you  a""  kingdom,  as  my  Father 
hatn  appointed  unto  me  ; 


30  That'  ye  may  eat  and  drink  at  my  table  in  my 
kingdom,  and  sit  on  thrones,  judging'  the  twelve 
tribes  of  Israel. 

31  And  the  Lord  said,  Simon,  Simon,  behold,  Satan 
hath  desired"  to  have  you,  that  he  may  silt'  you  as 
wheat  : 

32  But  I  "have  prayed  for  thee,  that  thv  faith  fail 
not :  and  when  thou  art  converted,  strengthen "  thy 
brethren.  , 

33  And  he  said  unto  him,  Lord,  I  am  ready  to  go 
with  thee,  both  into  prison,  and  to  death. 

34  And  he  said,  I  tell  thee,  Peter,  the  cock  shall  not 


e  IPet.  6-3;  3  John  9,  10.... f  John  !.•)  •  11,  14;   Phil.  2  :  7....g  Heh.  4  :  15....h  ch.   15  ;  32;    Malt.  25  :  .34  ■    1  Co-    9  •  25  •   1  Pel   5-4 
i  Rev.  19  :9....j  MhH.  19  :  28 ;  1  Cur.  6.2;   Rev.  a  t  2I....k  1  Pet.  5  :  8....1  Amo3  9  ■  <i . . .  .\\\  Juhu  17  :  9,  15  ;    Hb.  7     "5-'  1  JuLii  2  •  1   " 
n  Pa.  61  •  13;  John  21  !  15-17.  '       '  -      •<  ■•■•• 


this  contention  which  should  he  regarded  as 
greatest,  took  place  as  the  twelve  were  taking 
their  seats ;  that  Christ  interrupted  it  by  the 
feet- washing,  recorded  only  by  John  (john  13 :  s-s) ; 
and  that  he  then  followed  the  feet-washing  with 
the  instructions  given  here.  This  makes  clear 
and  significant  the  language  of  ver.  27.  Similar 
contentions  had  occurred  before  among  the 
twelve.  Comp.  Matt.  IS  :  1-4,  notes ;  Mark 
10  :  43-45,  notes.  The  language  in  the  latter 
passage  is  very  analogous  to  that  employed  here. 

24-27.  Should  be  accounted  the  great- 
est. It  is  not  a  generous  emulation  for  true 
greatness,  bitt  a  selfish  strife  for  appearance  of 
greatness,  which  Christ  rebukes. — Are  called 
benefactors.  Examples  of  this  title,  assumed 
by  ancient  monarchs,  are  given  in  Ptolemy,  Jose- 
phus,  and  other  ancient  writers.  See  Roh.  Diet., 
art.  ivinyiTii^. — I  am  among  you  as  he  that 
serveth.  True  of  Christ's  whole  life,  which  was 
one  of  the  service  of  others  ;  but  peculiar  signifi- 
cance was  lent  to  it  by  the  service  ju!?t,  rendered 
them  in  the  washing  of  their  feet,  which  was  the 
work  of  a  menial. 

28-30.  Ye  are  they  which  have  con- 
tinued with  me  in  my  trials.  In  this  sen- 
tence he  appeals  both  to  their  past  history  and  to 
their  future  glory,  as  well  as  to  his  own  example, 
in  rebuking  their  unseemly  ctrife.  When  others 
had  turned  back,  because  to  follow  him  involved 
poverty,  humiliation,  and  self-sacrifice,  they  had 
still  adhered  to  him  (john  e  ■  cs-go). — And  I  ap- 
point unto  you  a  kingdom,  as  my  Father 
hath  appointed  me.  That  is,  the  same  kind 
of  kingdom  ;  one  to  be  conquered  and  governed 
by  love  and  truth,  not  by  ambition  and  guUe  ;  a 
kingdom  not  of  this  world,  yet  over  this  world 
(John  18  :  DO,  3?).  Evcry  foUowcr  of  Christ  is,  or 
should  be,  a  prince,  as  their  Leader  is  King. 
"The  truth  and  life  which  Jesus  possessed  shall 
come  to  dwell  in  them,  and  thereby  they  shall 
reign  over  all,  as  he  himself  has  reigned  over 
them.  Are  not  Peter,  John,  and  Paul  at  the 
present  day  the  rulers  of  the  world?  " — (Godet.) 
But  there  is  also  in  this  and  the  succeeding  verse 
an  unmistakable  reference  to  the  time  when 
Christ  will  come  in  power  and  glory  to  take  full 


possession  of  his  kingdom,  and  when  his  disci- 
ples shall  share  his  glory  and  his  authority  with 

him    (Matt.  19  :  28,  note;    1  Cor.  C  :  1-4). — Ye     may    eat 

and  drink  at  my  table.  How  ignoble  the 
strifes  for  earthly  precedence  of  those  who  are 
the  children  and  princes  of  God  ;  whose  houses, 
thrones,  dominions,  are  eternal  and  divine  ! 

Ch.  22  :  .31-38.  rROPHKCT  OF  PETER'S  PE?slAL. 
The  danger,  the  duty,  and  the  refuge  of  the  dis- 
ciple.— The  necessity  of  being  forewarned  and 
forearmed. 

Christ  appears  to  have  twice  warned  Peter  of 
his  danger,  once  before  the  Lord's  Supper  (Luke; 
John  13 :  30-38),  oncc  after  the  supper,  and  perhaps 
on  the  way  to  the  Mount  of  Olives  (Matt.  20 :  31-35; 
Mark  14 ;  27-3i).  At  least,  this  is  the  more  probable 
hypothesis,  though  Dr.  Robinson  regards  the 
four  accounts  as  different  versions  of  the  same 
warning,  and  some  harmonists  sujipose  that  the 
warning  was  thrice  repeated.  The  immediate 
occasion  of  the  one  here  reported  is  indicated  by 
John.  It  was  Peter's  question,  "Why  cannot  I 
follow  thee  now?"  and  perhaps  also  his  partici- 
pation in  the  strife  for  the  first  places  at  the 
table,  recorded  only  by  Luke. 

31.  Simon.  This  was  Peter's  original  name  ; 
Peter  was  a  new  name  given  him  by  the  Lord 

(John  1  :  42 ;   Matt.  16  :  IS).        It    iS    SimOn     not    Pctcr, 

the  old  man  not  the  new  man  in  Christ,  whom 
Satan  hopes  to  obtain. — Satan  hath  demanded 

you.  As  he  demanded  Job  (job  i  :9-i2;  2:4-c). — 
That  he  may  sift  you  as  Avheat.  In  the  agri- 
cultural and  domestic  life  of  Palestine,  the  wheat 
and  the  flour  from  the  wheat 
were  shaken  in  a  sieve,  to 
separate  the  good  from  the 
refuse  and  dirt.  This  sieve 
was  made  of  parchment  per- 
forated with  holes,  or  of 
horse-hair,  thread,  papyrus, 
or  rushes  interwoven.  The 
Egyptian,  and  probably  the 
Jewish,  sieves  were  made  of 
papyrus  and  rushes.  The  accompanying  illus- 
tration is  taken  from  a  bas-relief  on  the  Column 
of  Trajan.    Christ's  figure  illustrates  both  the 


ANCIENT  SIEVE. 


134 


LUKE. 


[Ch.  XXII. 


crow  this  day,  before  that  thou  shalt  thrice  deny  that 
tliou  knowest  me. 

3",  And  he  said  unto  them,  When"  I  sent  you  with- 
o  ;t  purse,  and  scrip,  and  shoes,  lacked  ye  any  thing  ? 
.-vn.l  they  siid.  Nothing. 

36  Then  said  he  unto  them.  But  now,  he  that  hath  a 
purse,  let  him  take  zV,  and  likewise  his  scrip  ;  and  he 
that  hath  no  swoid,  let  him  sell  his  garment,  and  buy 
one. 


37  For  I  say  unto  you,  that  this  that  is  written  p  must 
yet  be  accomplished  in  me.  And  he  was  reckoned 
amonfj  the  transgressors :  tor  the  things  concerning  me 
have  an  end. 

38  And  they  said,  Lord,  behold,  here  are  two  swords. 
And  he  said  unto  them,  It  is  enough. 

39  And"!  he  came  out,  and  went,  as  he  was  wont,  to 
the  mount  of  Olives ;  and  his  disciples  also  followed 
him. 


o  ch.  9  :  3 . . . .  p  Isa.  53  :  12 q  Matt.  26  :  36  ;  Mark  14  :  32,  etc.  ;   John  18  :  1,  etc. 


process  and  the  results  of  temptation.  By  it, 
both  in  the  individual  and  the  church,  tempo- 
rary confusion  and  disorder  is  produced,  but  tlie 
good  and  the  evil  are  separated.  Thus,  in  Pe- 
ter's case,  both  the  weakness  (of  self-confidence) 
and  the  strength  (of  penitence,  faith,  and  love) 
are  clearly  disclosed,  to  himself  as  well  as~to 
others,  only  by  his  temptation  and  temporary 
falL 

32.  But  I  have  prayed  for  thee.  Against 
the  demand  of  Satan  is  the  prayer  of  Christ^ 
That  thy  Taith  fsiil  not.  The  object  of 
Christ's  intercessory  prayer,  the  armament  that 
gives  the  Christian  his  victory,  is  faith  (i  joim 
6 : 4,  s).  Peter's  faith  failed  now,  for  he  did  not  be- 
lieve Christ's  warning  ;  therefore  he  failed  in  the 
hour  of  temptation. — When  thou  art  con- 
verted. Was  he  not,  then,  at  this  time  con- 
verted ?  The  answer  is  that  it  is  only  as  the 
Christian  is  continually  converted,  i.  e.,  turned 
away,  by  the  Spirit  of  God,  from  self-confidence 
and  self-seeking,  that  he  can  strengthen  others 
in  the  spirit  of  faith  and  humUity.  Compare 
Matt.  18  :  3,  note. — Strengthen  thy  brethren. 
Christian  grace  in  ourselves  must  precede  Chris- 
tian work  upon  others.  Compare  Ps.  51  :  10-13 ; 
John  21  :  15-17. 

33.  Lord,  I  am  prepared  to  go  Avith  thee. 
That  is,  already  prepared,  and  hence  do  not 
need  to  be  converted.  Peter  thus  resents  both 
Christ's  warning  and  the  imputation  of  weak- 
ness which  it  involves.  Compare  similar  spirit 
in  Hazael  (2  Kings  8  :  10-13).  Observe  that  Christ 
did  not  account  even  himself  "ready"  for  his 
trial  hour,  until  by  prayer  in  Gethsemane  he  had 
acquired  strength  from  above. 

34.  And  he  said,  I  tell  thee,  Peter,  i.  e., 
Tliou  rock.  This  is  the  only  place  in  the  Gosyjels 
where  our  Lord  addresses  Peter  by  this  name. 
There  appears  to  me  to  be  in  its  use  here  a  kind- 
ly sarcasm.  He  is  a  "  rock,"  not  by  his  native 
strength  of  character,  but  only  by  his  faith,  and 
will  belie  his  nr.me  when  his  faith  fails. — Shall 
not  crow.  The  cock-crowing  here  referred  to 
is  the  second  crowing  at  dawn.  See  Matt.  26  :  34, 
note. 

The  effect  on  Peter  of  this  warning  and  the 
experience  of  temptation  and  sin  which  ensued, 
is  very  apparent  in  Peter's  Epistles.  None  of 
the  apostles  dwell  more  earnestly  on  the  truth 


that  all  strength  is  from  God,  and  that  watch- 
fulness and  humility  are  necessary  preparations 
for  temptation.  Observe  particularly  1  Pet. 
1  :  .5,  7,  13  ;  4  :  12  ;  5  :  (J-9 ;  2  Pet.  1  :  5 ;  2  :  9. 

35-38.  To  interpret  these  directions  literally 
is  to  fall  into  the  error  of  the  disciples,  which 
Christ  rebukes.  To  symbolize  them,  as  by  re- 
garding the  sword  as  the  sword  of  the  Spirit,  is 
to  miss  the  true  significance  of  the  passage,  by 
imputing  to  it  a  meaning  which  certainly  Christ 
did  not  convey  to  his  auditors.  The  language  is 
figurative  ;  he  contrasts  their  past  with  their 
future  experiences ;  reminds  them  of  the  time 
when,  in  Galilee,  they  travelled  as  representa- 
tives of  their  Lord,  without  purse  or  provisions, 
depending,  like  the  ancient  prophets,  on  the 
hospitality  of  the  jieople ;  warns  them  that  in 
the  future  they  can  do  this  no  more ;  there  will 
be  no  hospitality  ;  they  will  be  the  followers  of 
the  Crucified,  one  who  has  been  numbered 
among  evil-doers ;  and  they  must  depend  on 
their  own  foresight  for  provision  and  protection. 
— When  I  sent  you  without  purse,  etc.  See 
Matt.  10  :  9-15,  notes ;  Mark  6  :  8,  9,  notes.— 
And  he  that  hath  none,  let  him  sell  his 
garment  and  buy  a  sword.  Not  that  hath 
no  sword,  but  that  hath  no  purse.  This  is  the 
more  natural  rendering  of  the  Greek ;  and  he 
who  had  a  purse  would  have  no  occasion  to  sell 
his  garment  to  buy  a  sword. — This  must  yet 
be  accomplished  in  me.  The  prophecy  re- 
ferred to  is  in  Isaiah  53  :  12,  and  plainly  relates 
to  the  promised  Messiah. — For  the  things 
concerning  me  have  an  end.  Rather,  an 
accomplishment.  The  meaning  is  that  all  the 
sacred  prophecies,  including  those  of  his  suffer^ 
ings  and  death,  must  be  accomplished,  and  that 
the  time  of  their  fulfillment  was  already  at  hand. 
— Here  are  two  swords.  Probably  provided 
as  a  protection  from  the  dangers  of  the  way. 
"The  road  from  Jericho  to  Jerusalem  (ch.  10 :  30) 
was  much  infested  with  robbers  ;  and  it  was  the 
custom  of  the  priests,  and  even  of  the  quiet  and 
ascetic  Essenes,  to  carry  weapons  when  travel- 
ling."—(^(/brfZ.)  Peter  had  one  of  these  swords 
(John  18 :  10).— It  is  wcU.  This  is  not  a  commen- 
dation of  their  foresight;  nor  does  it  mean, 
These  are  enough.  It  is  simply  a  dismissal  of 
the  subject.  To  interpret  Christ's  language 
here,   as  some   Roman    Catholic  commentators 


Ch.  XXII.] 


LUKE. 


isr 


40  And  when  he  was  at  the  place,  he  said  unto  them, 
Pray  that  ye  enter  not  into  temptation. 

41  And  he  was  withdrawn  from  tliem  about  a  stone's 
cast,  and  t;neeled  down,  and  prayed, 

42  Saying,  Father,  if  thou  be  willing,  remove  this 
cup  from  me:  nevertheless,  net  my  will,  but  thine,  be 
done. 


43  And  there  appeared  an  angel  ■■  unto  him  from 
heaven,  strengthening  him. 

44  And "  being  in  an  agony,  he  prayed  more  ear- 
nestly :  and  his  sweat  was  as  it  were  great  drops  ol' 
blood  falling  down  to  the  ground. 

45  And  when  he  rose  up  from  prayer,  and  was  conic 
to  his  disciples,  he  lound  them  sleeping  for  sorrow. 


r  Matt.  4  :  11  . 


Lam.  1:12;  John  12  :  27  ;  Heb.  B  :  7. 


have  done,  as  a  warrant  for  the  use  of  the  sword 
in  defending  and  extending  the  kingdom  of  God, 
is  to  repudiate  Christ's  direct  and  explicit  in- 
structions. See  Matt.  26  :  5;3-54 ;  John  18  :  36. 
The  language  here,  however,  taken  with  that  of 
Matt.  10  :  9-15,  shows  clearly  that  the  instruc- 
tions there  given  were  local  and  temporary,  and 
they  give  abundant  warrant  for  foresight  and 
provision  in  carrying  on  the  work  of  the  king- 
dom, as,  for  example,  by  a  regularly  paid  minis- 
try- 

39-46.  Chkist's  Agony  in  Gethsemane. — 
Recorded  also  by  Matthew  (%  -.  se-io)  and  Mark 
(i4 :  32-42).  See  Dotcs  on  Matthew,  whose  account 
is  fullest.  There  are  some  features,  however, 
peculiar  to  Luke,  wliich  I  treat  here. 

40.  At  the  place.  John  (is :  i)  locates  it  as 
"over  the  brook  Cedron,"  and  describes  it  as 
"  a  garden,"  I.  e.,  probably  an  orchard ;  Matthew 
and  Mark  designate  it  by  name  as  "Gethsemane. " 
— Pray  that  ye  enter  not  into  temptation. 
This  direction  may  have  been  given  to  all  the 
discijjles,  though,  if  so,  it  is  not  mentioned  by 
tlie  other  Evangelists.  I  should  rather  regard 
this  as  a  condensed  account  of  the  fuller  report 
given  in  the  other  Gospels  of  the  request  to  the 
three  disciples,  Peter,  James,  and  John,  to 
watch  with  their  Lord. 

41,  42.  About  a  stone's  cast.  Peculiar 
to  Luke.  Matthew  and  Mark  have  only  "  a  little 
further."  The  distance  described  is  not  that 
from  the  body  of  the  disciples,  but  from  the 
three  whom  our  Lord  took  to  watch  with  him, 
but  whose  opportunity  and  neglect  Luke  does 
not  describe. — Kneeled  down.  Matthew  and 
Mark  are  more  precise  :  "Fell  on  his  face  "  (Mat- 
thew), "on  the  ground"  (Mark). — If  thou  be 
Avilling.  For  comparison  of  the  three  accounts 
of  the  prayer  see  Matt.  26  :  39,  note. 

43.  There  is  some  uncertainty  respecting  t'le 
genuineness  of  this  verse.  Alford  and  Tischeu- 
dorf  both  retain  it,  and  the  explanation  of  it", 
omission  given  by  Epiphanius  is  generally  ac- 
cepted, viz.,  that  it  was  expunged  by  the  ortho- 
dox, who  imagined  it  inconsistent  with  the  di- 
vine nature  of  our  Lord.  Alford  asserts  that 
both  the  appearance  and  the  strengthening  were 
physical;  Olshausen  that  they  were  inward  and 
spiritual ;  but  neither  assigns  any  reason  for  his 
view.  The  fact  that  Christ  was  divinely  strength- 
ened to  drink  the  cup,  which  it  was  not  possible 
should  pass  from  him,  is  clear.  How  that  strength 


was  imparted  we  are  not  told,  and  conjectures 
are  worthless.  Spiritually,  the  experience  is 
paralleled  by  the  two  experiences  of  Paul  re- 
corded in  Acts  27  :  23,  24  and  2  Cor.  12  :  8,  9. 
In  one  case  there  was  evidently  a  visible  appear- 
ance of  the  angelic  messenger ;  in  the  other  not. 
Divine  aid  was  similarly  afforded  to  Christ  in  the 

temptation  (Mark  l  :  13). 

44.  And  being  in  an  agony.  Literally,  a 
conflict.  This  word  {dyMvia)  occurs  in  the  N.  T. 
only  here  ;  but  a  dtfiEerent  form  of  the  same  word 
(«Y"Ji)  occurs  six  times,  and  is  rendered  "con- 
flict," "contention,"  "fight,"  and  "race"  (riiii. 

1  :  so  J    Col.  2  :  1  ;    1  Thiss.  2  ;  2  ;    1  Tim.  6  :  12  j    2  Tim.  4:1;    Heb. 

12 :  i).  These  references  indicate  its  meaning 
here,  a  true  mental  conflict  between  the  wish  to 
avoid  the  suffering  of  the  Passion  and  the  su- 
preme purpose  to  fulfill,  at  whatever  personal 
cost,  the  will  of  the  Father.  On  its  nature,  see 
notes  on  Matthew.  For  evidence  of  its  reality 
and  bitterness,  see  Heb.  2  :  18 ;  4  :  15 ;  5  :  7. — 
He  prayed  more  earnestly.  Now,  however, 
not  that  the  cup  might  pass  from  him,  but  that 
he  might  be  able  to  fulfill  the  divine  will  in  com- 
pleting his  sacrifice  (Matt.  26 :  45,  note). — And  his 
sweat  Avas  as  it  Avere  great  drops  of  blood 
falHing  down  to  the  ground.  I  can  see  no 
i-eason  to  doubt  that  this  description  is  to  be 
taken  literally  ;  that  our  Lord's  mental  agony  so 
acted  upon  his  physical  frame  as  to  produce,  not 
only  a  perspiration,  but  one  which  was  discol- 
ored by  the  exudation  of  blood.  It  was  thus  not 
drops  of  blood,  nor  mere  drops  of  perspiration, 
but  drops  of  a  bloody  perspiration.  Mr.  Stroud 
{Physical  Cause  of  ChrisVs  JJeath)  has  shown  that 
in  certain  cases  of  great  mental  conflict  the  pal- 
pitation of  the  heart  is  so  greatly  increased,  and 
the  circulation  of  the  blood  so  accelerated,  that 
the  pressure  becomes  very  great  on  the  blood- 
vessels, and  results,  sometimes  in  a  hemorrhage, 
and  sometimes  in  an  exuding  of  the  blood,  which 
mingles  with  and  discolors  the  perspiration. 
There  are  only  a  few  such  cases  on  record ;  but 
they  are  enough  to  show  that  the  bloody  sweat 
experienced  in  the  garden  of  Gethsemane  was 
not  an  impossible,  nor  even  a  miraculous  phe- 
nomenon, and  to  throw  light  upon  it  as  an  indi- 
cation of  the  degree  of  the  agony  experienced. 
They  also  connect  this  hour  of  agony  with  the 
death  upon  the  cross.  Alone  it  would  have  been 
sufficient  to  cause  Christ's  death,  had  he  not 
been  supematurally  strengthened  to  sustain  it 


136 


LUKE. 


[Ch.  XXII. 


46  And  said  unto  them,  Why  sleep  ye  ?  rise  and 
pray/  lest  ye  enter  into  temptation. 

47  And  while  he  yet  spake,  behold  "a  multitude,  and 
he  that  was  called  Judas,  one  of  the  twelve,  went  be- 
fore them,  and  drew  near  unto  Jesus,  to  kiss  hiiu. 

48  But  Jesus  said  unto  him,  Judas,  betrayest  thou  the 
Son  of  man  with  a  kiss  ? 

49  When  they  which  were  about  him  saw  what 
would  follow,  they  said  unto  him.  Lord,  shall  we  smite 
with  the  sword  ? 

50  And  one  of  them  smote  the  servant  of  the  nigh 
priest,  and  cut  off  his  right  ear. 

51  And  Jesus  answered  and  said,  SufiFer  ye  thus  far. 
And  he  touched  his  ear,  and  healed  him. 

52  Then  Jesus  said  unto  the  chief  priests,  and  cap- 
tains of  the  temple,  and  the  elders,  which  were  come 
to  him.  He  ye  come  out  as  against  a  thief,  with  swords 
and  staves  ? 

53  When  I  was  daily  with  you  in  the  temple,  ye 
stretched  forth  no  hands  against  me :  but  this  is  your 
hour,"  and  the  power  of  darkness. 

54  Then  took  they  him,  and  led  hinty  and  brought 
him  into  the  high  priest's  house.  And  Peter  followed 
afar  off. 


55  And  when  they  had  kindled  a  fire  in  the  midst  of 
the  hall,  and  were  set  down  together,  Peter  sat  dowp 
among  them. 

56  But "  a  certain  maid  beheld  him  as  he  sat  by  the 
fire,  and  earnestly  looked  upon  him,  and  said.  This 
man  was  also  with  him. 

57  And  he  denied  him,  saying,  Woman,  I  know  him 
not. 

58  And  after  a  little  while "  another  saw  him,  and 
said,  Thou  art  also  of  them.  And  Peter  said,  Man,  I 
am  not. 

59  And  about  the  space  of  one  hour  after,  another y 
confidently  affirmed,  saying,  Of  a  truth  Maxs/ellow  also 
was  with  him  :  for  he  is  a  Galilsean. 

60  And  Peter  said,  Man,  I  know  not  what  thou  say- 
est.  And  immediately,  while  he  yet  spake,  the,  cock 
crew. 

61  And  the  Lord  turned,  and  looked  upon  Peter. 
And^  Peter  remembered  the  word  of  the  Lord,  how  he 
had  said  unto  him.  Before  "  the  cock  crow,  thou  shalt 
deny  me  thrice. 

62  And  ''  Peter  went  out,  and  wept  bitterly. 

63  And  ■=  the  men  that  held  Jesus  mocked  him,  and 
smote  hint. 


t  verse  40. .     u  Matt.  S6  :  47,  etc. ;  Mail;  14  :  43,  etc. :   John  18  :  3,  etc. . .  .v  Job  20  :  B  ;  John  12  :  27. . .  .w  Matt.  26  :  69  ;  Ma.k  14  :  66,  69 

John  18  -17         X  Mat  .  IG  ■  71  :  Mai k  14  :  60  ;  John  IS  :  25 V  Matt.  26  :  73  ;  Mark  14  :  70  ;  John  18  :  26 z  Matt,  i'6  :  75;  Mark  14:72... 

aver8e34        b  P=   130:1-4-   143  •  1-4  •  Jer.  31  :  18  j  Ezek.7":16;   1  Cor.  10  :  12  ;   2  Cor.  7  ;  10,  11.... c  Matt.  26  :  67,  68  ;  Murk  14  :  65. 


(Matt.  26 :  35,  note) ;  and  when  it  was  followed  by 
the  withdrawal  of  God's  countenance,  and  a  new 
sense  of  the  burden  of  sin  laid  upon  him  in  the 
hour  of  the  crucifixion,  it  may  well  have  resulted 
in  a  rupture  of  his  weakened  heart,  which  I  be- 
lieve to  have  been,  physically,  the  cause  of  his 
death.     See  John  19  :  34,  note. 

45,46.  Sleeping  for  sorrow.  Observe  the 
two  ways  of  meeting  sorrow  ;  the  disciples  try  to 
forget  it  in  sleep,  Christ  conquers  it  by  prayer. — 
Rise  and  pray  lest  ye  enter  into  tempta- 
tion. This  appears  to  have  been  said  previously. 
See  the  fuller  reports  of  Matthew  and  Mark. 

47-53.  The  Betrayal  and  Arrest  of  Jesus. 
—Matt.  26  :  47-,':6;  Mark  14  :  43-53;  John 
18  :  1-12.  See  notes  on  Matthew  and  John. 
There  are  some  features  in  the  account  of  the 
arrest  peculiar  to  Luke.  He  alone  reports  the 
question  addressed  by  our  Lord  to  the  traitor 
(ver.  48),  JucldH^  betmyest  thou  the  Son  of  man  with  a 
kiss?  In  this  question  Christ  reasserts  himself 
to  be  the  Messiah  (Matt,  lo  :  23  and  note)";  this  dissi- 
pates any  doubts  which  Judas  might  have  enter- 
tained, and  makes  a  final  appeal  to  his  conscience. 
These  are  Christ's  last  words  to  him,  and  I  think 
follow  the  kiss.  Luke  alone  mentions  the  heal- 
ing of  the  servant's  (Malchus)  ear  (ver.  si)  The 
fact  that  our  Lord  touched  his  ear  indicates  that 
it  was  not  entirely  severed.  Moreover,  there  is 
no  case  in  the  Bible  of  the  creation  of  a  new 
member  by  a  miracle.  The  words  Suffer  ye  thus 
far  appear  to  have  been  addressed  by  Jesus  to 
the  guard,  who  had  already  seized  him.  They 
are  a  request  for  sufficient  liberty  to  effect  the 
healing.  Verse  52  alone  indicates  that  any  of 
the  priests  or  elders  personally  accompanied  the 
band.  This  is  your  hour  and  the  power  of  dark- 
ness (ver.  53)  is  also  peculiar  to  Luke.    It  is  our 


Lord's  answer  to  his  own  question,  an  explana- 
tion of  the  reason  why  the  Pharisees  had  not 
arrested  Christ  before,  viz.,  because  the  night 
was  a  proper  hour  for  such  a  deed  of  darkness. 
I  doubt  the  exegesis  which  interprets  the  word 
"darkness"  as  equivalent  to  the  evil  one.  I 
should  rather  understand,  with  De  Wette,  The 
darkness  gives  you  courage  to  seize  me.  Com- 
pare John  3  :  20. 

54-62.  Denials  of  ouk  Lord  by  Peter. — 
These  are  reported  by  the  four  Evangelists. 
Matt.  26  :  69-75 ;  Mark  14  :  66-72 ;  John  18  :  15-27. 
See  notes  on  Matthew  and  John,  especially  Mat- 
thew, for  harmony  of  the  accounts.  I  believe 
that  the  denials  took  place  during  a  preliminary 
examination  before  Caiaphas  (not  Annas),  report- 
ed only  by  John,  and  prior  to  the  formal  trial  by 
the  Sanhedrim  reported  by  the  three  Synoptists. 
For  plan  and  cut  of  Jewish  house,  see  notes  on 
Matthew ;  for  illustrations  of  the  kind  of  fire 
used,  see  notes  on  John.  Luke  alone  mentions 
the  fact  that  the  Lord  turned  and  looked  upon 
Peter  (ver.  61).  This  may  indicate  that  the  exam- 
ination proceeded  in  a  room  opening  upon  the 
courtyard  where  Peter  was  standing,  or  that  the 
look  was  given  as  Christ  was  led  out  from  the 
palace  to  the  council-chamber  for  trial.  The 
latter  supposition  is  more  probable,  since  the 
last  denial  appears  to  have  taken  place  not  in  the 
courtyard,  but  in  the  porch  or  entrance. 

63-71.  Trial  of  Jesus  before  Caiaphas 
and  the  Council. — Most  scholars  are  agreed 
that  Luke  here  reports  the  formal  trial  and 
conviction  of  Christ.  Some,  however,  iden- 
tify it  with  the  meeting  of  the  council  re- 
ferred to  in  Matt.  37  :  1,  and  distinguish  it 
from  that  reported  in  Matt.  26  :  57-(;8 ;  Mark 
14  :  55-65,  which  they  regard  as  a  preliminary 


Ch.  XXIII.] 


LUKE. 


137 


64  And  when  they  had  blindfolded  him,  they  struck 
him  on  the  face,  and  asked  him,  saying,  Prophesy, 
who  is  it  that  smote  thee  ? 

65  And  many  other  things  blasphemously  spake 
they  against  him. 

66  And  *!  as  soon  as  it  was  day,  the  elders  of  the  peo- 
ple and  the  chief  priests  and  the  scribes  came  together, 
and  led  him  into  their  council,  saying, 

67  Art « thou  the  Christ  ?  tell  us.  And  he  said  unto 
them,  If  I  tell  you,  ye  will  not  believe: 

68  And  if  I  also  ask^-oa,  ye  will  not  answer  me,  nor 
let  me  go. 

69  Hereafter  shall  the  Son  of  man  sit  on  the  right 
hand '  of  the  power  of  God. 

70  Then  said  they  all,  Art  thou  then  the  Son  of  God  ? 
And  he  said  unto  them,  Ye  say  that  I  am. 


71  And  they  said.  What  need  we  any  further  wit- 
ness ?  for  we  ourselves  have  heard  of  his  own  mouth. 

CHAPTER    XXIII. 

AND  s  the  whole  multitude  of  them  arose,  and  led 
him  unto  Pilate. 

2  And  they  began  to  accuse''  him,  saying,  We  found 
this/tV/ow'  perverting  the  nation,  and  forbidding  to 
give  tributes  to  Csesar,  saying  that  he''  himself  is 
Christ  a  King. 

3  And  Pilate  asked  him,  saying.  Art  thou  the  King 
of  the  Jesvs?  And'  he  answered  riini,  and  said,  Thou 
sayest  it. 

4  Then  said  Pilate  to  the  chief  priests  and  to  the  peo- 
ple, I  find  no  ™  fault  in  this  man. 


d  Matt.  27  :  1 ;  Acts  4  :  o6-28 e  Matt.  26  :  63,  etc. 

16  :  1,  etc.;   John  18  :  28,  etc h  Zech.   II  :  8 i 

18  :  ?Ja;   19  :  12....I  1  Tim.  6  :  13.... m  John  18  :  38 


Mark  14  :  61,  etc f  Heb.  1:3;  8:1;  Rev.  3  :  21 g  Matt.  27  :  9,  11,  etc.;   Mark 

verse  5;   Acis  16  :  20,  21  ;   17  :  6,  7....J  Matt.  17  :  27 ;  22  :  21  j  Mark  12:  17.... k  John 
19  :  4;   Heb.  7  :  26  j    1  Pet.  2:  22. 


examination.  The  similarity  of  the  proceedings 
appears  to  me  to  forbid  this  hypothesis,  and  to 
render  far  more  reasonable  the  opinion  that  the 
three  Evangelists  narrate  the  same  event,  and 
that  this  event  is  not  a  preliminary  and  informal 
examination,  but  the  final  trial  of  Jesus  before 
the  Sanhedrim.  It  must  be  remembered  that  in 
the  Orient,  judicial  proceedings  were  then  and 
are  now  characterized  by  no  such  regularity  and 
formality  as  habitually  characterize  such  pro- 
ceedings with  us.  The  Oriental  courts  are  often 
scenes  of  popular  turbulence  ;  the  sympathies  of 
the  people  are  generally  against  the  accused ; 
the  presumptions  of  the  court  are  practically  ad- 
verse to  him  ;  and  popular  indignities  are  show- 
ered upon  him  without  interference  from  the 
authorities.  For  a  general  consideration  of  the 
apparent  discrepancies  in  the  Evangelical  narra- 
tives of  this  trial,  and  for  its  moral  and  doctrinal 
lessons,  see  notes  on  Matt.  36  :  57-68. 

63-65.  These  indignities  are  placed  by  Mat- 
thew and  Mark  subsequent  to  the  trial.  They 
were  inflicted  by  the  servants  (Mark  u  :  65),  possi- 
bly both  before  and  after  Christ's  final  condem- 
nation.    Verse  65  here  is  peculiar  to  Luke. 

66.  As  soon  as  it  was  day.  A  Jewish  trial 
could  not  take  place  at  night.  Daybreak  was 
about  four  o'clock  in  the  morning.  Probably 
the  parallelism  in  expression  between  this  verse 
and  Matt.  27  :  1,  has  led  to  the  supposition  that 
the  two  meetings  are  identical. — The  elders 
of  the  people  and  the  chief  priests  and 
the  scribes  came  together.  That  is,  the 
Sanhedrim,  or  Jewish  Council,  assembled.  See 
Prel.  Note,  Matt.  26  :  57-68.— And  led  him 
into  their  council.  The  original  signifies 
either  the  council  or  the  council-chamber.  The 
context  here  seems  to  indicate  that  the  Sanhe- 
drim assembled  in  the  temple.  This  is  con- 
firmed by  the  incident  recorded  in  Matt.  27  :  5  ; 
see  note  there.  The  council-chamber  was  a 
large  circular  room  of  stone,  connected  with  the 
temple,  approached  through  a  vestibule  and  spa- 
cious hall,  and  lighted  from  the  roof. 


67,  68.    Saying,  Art  thou   the   Christ? 

First  an  attempt  was  made  to  convict  Jesus  of 
blasphemy  by  false  witnesses.  This  failed.  Then 
the  oath  was  administered  to  him  by  the  high 
priest,  and  he  was  called  on,  in  violation  of  the 
Jewish  law,  which  forbade  the  condemnation  of 
an  accused  on  his  own  confession,  to  testify  con- 
cerning his  own  claims  and  character.  To  this 
he  returns  a  solemn  and  dignified  protest.  If  I 
tell  you,  ye  will  not  believe  ;  if  I  question  you  (to 
prove  my  own  innocence  by  your  testimony),  ye 
will  not  answer  me  nor  release  me.  After  utter- 
ing this  protest,  he  bears  the  testimony  concern- 
ing himself  recorded  by  the  three  synoptic 
Evangelists. 

69-71.  See  notes  on  Matt.  26  :  64-66.  That 
Christ  should  a  second  time  have  been  asked  to 
testify  against  himself,  and  should  a  second  time 
have  given  the  testimony  called  for,  seems  to  me 
far  less  probable  than  to  suppose  that  we  have 
in  the  different  narratives  accounts  of  the  same 
event,  with  those  unimportant  variations  which 
are  elsewhere  common,  both  in  sacred  and  secu- 
lar history.  

Ch.  23  :  1-25.  Tkial,  before  Pflate. — 
Described  m  Matt.  27  :  11-31 ;  Mark  15  : 1-23 ; 
John  18  :  28  to  19  :  16.  John's  account  is  the  full- 
est. See'notes  there,  especially  for  estimate  of 
Pilate's  character  and  lessons  from  his  course. 
See  on  Matthew,  Prel.  Note,  for  harmony  of  the 
four  narratives. 

1,  2.  Led  him  unto  Pilate.  Prior  to  this 
there  was  a  private  conference,  at  which  the 
course  to  be  pursued  before  Pilate  was  deter- 
mined on,  and  at  which  Judas  appeared  and  re- 
turned the  blood-money  (Matt.  27 :  1-10). — Began 
to  accuse  him.  Luke  alone  reports  the  accu- 
sation. They  first  endeavor  to  secure  from 
Pilate  a  ratification  of  the  death  sentence  with- 
out a  trial,  and  failed  (John  18  :  29-31). — Pervert- 
ing the  nation,  and  forbidding  to  give 
tribute  to  Caesar,  saying  that  he  himself, 
the  Messiah,  is  a  king.    The  first  statement 


138 


LUKE. 


[Ch.  XXIII. 


5  And  they  were  the  more  fierce,"  saying,  He  stir- 
reth  up  the  people,  teaching,  throughout  all  Jewry, 
beginning  from  Galilee  to  this  place. 

6  When  Pilate  heard  of  Galilee,  he  asked  whether 
the  man  were  a  Galilaean. 

7  And  as  soon  as  he  knew  that  he  belonged  unto 
Herod's"  jurisdiction,  he  sent  him  to  Herod,  who  him- 
self also  was  at  Jerusalem  at  that  time. 

8  And  when  Herod  saw  Jesus,  he  was  exceeding 
glad :  forP  he  was  desirous  to  see  him  of  a  long  season, 
because''  he  had  heard  many  things  of  him  ;  and''  he 
hoped  to  have  seen  some  miracle  done  by  him. 


9  Then  he  questioned  with  him  in  many  words ;  but" 
he  answered  him  nothing. 

10  And  the  chief  priests  and  scribes  stood  and  vehe- 
mently accused  him. 

11  And  Herod  with  his  men  of  war  set  him  at  nought,' 
and  mocked  him,  and  arrayed  him  in  a  gorgeous" 
robe,  and  sent  him  again  to  Pilate. 

12  And  the  same  day  Pilate  and"  Herod  were  made 
friends  together :  for  before  they  were  at  enmity  be- 
tween themselves. 

13  And  Pilate,  when  he  had  called  together  the 
chief  priests  and  the  rulers  and  the  people, 


n  Ps.  57:4....o  ch.  3:1. 


.p  ch.  9  :9 q  Matt.  14  :  1  ;  Mark  6  :  14 r  2  Kings  5  :  11 s  Pa.  38  :  13,14;  39  •.1,9;  Isa.  63  :  7.. 

t  Isa.  49  :7;  53:  3....U  John  19  :  6....V  Acts  4  :  27. 


was  SO  far  true  that  Christ  had  certainly  turned 
away  the  hearts  of  the  people  from  their  then 
religious  leaders  (Matt.,  ch.  24),  which  they  would 
regard  as  a  perversion  ;  the  second  was  absolute- 
ly false  (Matt.  22 :  15-22) ;  the  third  was  true,  but 
not  in  the  sense  in  which  they  intended  (John 
18 :  37).  See  for  grounds  of  this  accusation,  John 
18  :  33,  note.  Observe  that  their  charge  differs 
entirely  from  that  on  which  Christ  had  been  con- 
demned before  the  Sanhedrim  (Matt.  27 :  65,  note). 

3,  4.  This  conference  is  reported  much  more 
fully  in  John  18  :  33-38.  It  took  place  within 
Pilate's  judgment-hall  and  apart  from  the  crowd. 
Were  it  not  for  John's  report  of  Christ's  expla- 
nation of  the  nature  of  his  kingdom,  Pilate's  ac- 
quittal of  him  would  be  utterly  inexplicable  ;  an 
illustration  how  in  other  instances  a  fuller 
knowledge  would  explain  difficulties  which,  in 
our  comparative  ignorance,  are  inexplicable. 

5-7.  Luke  alone  reports  this  incident  of  the 
sending  of  Jesus  to  Herod.  —  He  stirreth 
up  the  people,  teaching  throughout  all 
Jewry;  i.  e.,  throughout  all  Judea.  This  is  an 
unconsciously  true  characterization  of  Christ's 
ministry,  which  always  excites  the  people  and 
instructs  them.  Comp.  Acts  16  :  20,  21 ;  17  :  6. 
The  instruction  and  excitement  of  the  people  is 
always  odious  to  despotic  governments  ;  the  ac- 
cusation preferred  by  the  priests  was  therefore 
well  adapted  to  stimulate  Pilate's  prejudices. — 
Herod's  jurisdiction.  Por  character  and  life 
of  this  Herod,  see  Matt.  14  ;  1-13,  notes.  Pales- 
tine was  divided  into  different  provinces  under 
different  governors ;  Herod  was  tetrarch  of 
Galilee.  See  Luke  3  : 1,  note.  Under  the  Ro- 
man law,  the  prisoner  might  be  tried  before  the 
governor  of  the  province  or  district  where  he  be- 
longed, or  of  that  where  the  offence  was  com- 
mitted. Pilate  seems  to  have  sent  Christ  to 
Herod,  partly  as  an  act  of  royal  courtesy,  partly 
to  relieve  himself  of  responsibility.  Herod's 
palace  was  situated  in  the  upper  city  or  Mount 
Sion.  The  trial  of  Jesus  before  Pilate,  took 
place,  probably,  at  the  tower  of  Antonia  on 
Mount  Moriah  (john  is :  28,  note).  A  bridge,  the 
remains  of  which  are  still  standing,  spanned  the 
ravine  which  separated  these  two  hills.  The  re- 
lation of  the  temple,  the  tower,  and  the  palace  of 


Herod,  with  the  bridge  over  which  Christ  was 
probably  led,  are  shown  in  the  map,  Vol.  I,  p.  278. 
It  is  surmised  that  Herod  was  at  Jerusalem  for 
the  purpose  of  attending  the  pascal  feast. 

8-11.  The  fame  of  Jesus  had  reached  the 
ears  of  Herod  long  before  (Matt,  w  :  i ;  Lute  13 :  31). 
Observe  (1)  Herod's  desire:  to  see  Christ;  (2) 
its  cause :  curiosity ;  (3)  his  position :  an  in- 
quirer ;  (4)  his  treatment :  Christ  answered  him 
nothing.  Is  there  not  in  this  an  explanation  of 
the  reason  why  Christ  often  treats  with  silence 
those  who  seem  to  be  earnestly  seeking  to  see 
and  learn  of  him  ;  and  a  lesson  for  those  who,  in 
the  church  or  out  of  it,  manifest  a  desire  for 
the  presence  of  Christ,  not  because  they  want 
his  spiritual  inspiration,  but  because  they  are 
curious  to  see  or  ambitious  to  share  in  the  mani- 
festation of  his  mighty  works.  No  words  could 
have  so  utterly  rebuked  the  murderer  of  John  the 
Baptist  as  did  silence.  Contrast  Christ's  treat- 
ment of  Pilate  in  his  honest  perplexity  (John 
18  :  33-37).  The  result  here— "Herod  set  him  at 
naught  and  mocked  him" — shows  how  little  in 
earnest  he  was  in  his  seeking.  Thi.s  mockery  is 
not  mentioned  by  the  other  Evangelists,  nor  is 
the  mockery  before  Pilate  mentioned  by  Luke. 
The  gorgeous  robe  is  not  to  be  confounded  with  the 
scarlet  robe  afterward  put  upon  him  by  Pilate's 
soldiers  (Matt.  27 :  28).  The  original  (XuuTtQoc)  indi- 
cates a  white  dress ;  the  same  word  is  translated 
bright  in  Acts  10  :  30,  white  in  Rev.  15  :  6  ;  19  :  8, 
and  clear  in  Rev.  22 : 1.  Calvin,  on  the  mockery 
by  Herod's  retinue,  suggests  that  "the  honor 
which  is  due  to  God  is  seldom  rendered  to  him 
in  the  courts  of  kings." 

12.  Were  made  friends  together;  for 
before  they  were  at  enmity.  The  cause  of 
this  enmity  is  unknown.  It  probably  con- 
cerned some  question  of  jurisdiction  between 
them,  which  was  conceded  by  Pilate  in  sending 
Jesus  to  Herod,  and  waived  by  Herod  in  sending 
him  back  again.  Some  of  the  commentators 
notice  that  Christ  by  his  death  thus  brought 
together  Jew  (Herod)  and  Gentile  (Pilate),  a 
prophecy  of  that  breaking  down  of  the  partition 
wall  between  them,  which  he  has  accomplished 
(Ephes.  2 :  14).  Morc  obscrvablc  is  the  fact,  that 
hostility   to   Christ,    as  well  as  love  for  him. 


Ch.  XXIII.] 


LUKE. 


139 


14  Said  unto  them,  Ye  have  brought  this  man  unto 
me,  as  one  that  perverteth  the  people  ;  and,  behold,  I,* 
having  examined  him  before  you,  have  found  no  fault 
in  this  man,  touching  those  things  whereof  ye  accuse 
him : 

15  No,  nor  yet  Herod :  for  I  sent  you  to  him  ;  and, 
lo,  nothing  worthy  of  death  is  done  unto  him. 

16  I  will  therefore  chastise  "  him,  and  release  him. 

17  (For  of  necessity  he  must  release  one  unto  them 
at  the  feast.) 

18  And  they  cried  out  all  at  once,  saying,  Away 
with  this  man,  and  release  unto  us  Barabbas ; 

19  (Who  for  a  certain  sedition  made  in  the  city,  and 
for  murder,'  was  cast  into  prison.) 

20  Pilate  therefore,  willmg  to  release  Jesus,  spake 
again  to  them. 

21  But  they  cried,  saying,  Crucify  him,  crucify  him. 

22  And  he  said  unto   them   the  third   time,  Why, 


what  evil  hath  he  done  ?  I  have  found  no  cause  of 
death  in  him:  I  will  therefore  chastise  him,  and  let 
him  go. 

23  And  they  were  instant' with  loud  voices,  requir- 
ing that  he  might  be  crucified.  And  the  voices  of 
them  and  of  the  chief  priests  prevailed. 

24  And  Pilate  gave  sentence  that  it  should  be  as 
they  °  required. 

25  And  he  released  unto  them  ^  him  that  for  sedition 
and  murder  was  cast  into  prison,  whom  they  had  de- 
sired ;  but  he  delivered  Jesus  to  their  will. 

26  And  •=  as  they  led  him  away,  they  laid  hold  upon 
one  Simon,  a  Cyrenian,  coming  out  of  the  country,  and 
on  him  they  laid  the  cross,  that  he  might  bear  //  after 
Jesus. 

27  And  there  followed  him  a  great  company  of  peo- 

Ele,  and  of  women,  which  also  bewailed  and  lamented 
im. 


w  verse  4 x  Isa.  63  :  6 y  Acts  3  :  14 z  verse  6  ;    Ps.  22  :  12 a  Exod.  23  :  2 b  Acts  3  :  14 c  Matt.  27  •  i 

15  :  21,  etc. ;  John  19  :  17. 


unites  those  who  are  naturally  opposed  to  one 
another.  United,  "as  Samson's  foxes,  to  do 
mischief  to  others  rather  than  to  do  good  to 
themselves."  To  this  Alford  objects,  that  the 
present  feeling  of  Pilate  was  anything  but  hos- 
tile to  the  person  of  Christ ;  and  Herod,  by  his 
treatment  of  him,  shows  that  he  thought  him 
beneath  his  judicial  notice ;  but  the  enmity  of 
Pilate  and  Herod  are  typical  of  that  which  pre- 
vails against  Christ.  This  is  generally  either  the 
opposition  of  self-interest,  which  crucifies  Christ 
rather  than  suffer  with  him,  or  that  of  pride, 
which  makes  naught  of  and  mocks  him. 

13-15.  This  declaration  of  Christ's  innocence 
appears  to  be  distinct  from  that  reported  by  the 
other  Evangelists.  Pilate's  language  indicates 
that  Herod  sent  an  unreported  message  of  ac- 
quittal. Done  unto  Mm  is  a  mistranslation  for 
done  hy  him. 

16.  Chastise  him.  The  original  {naidivoi) 
signifies  literally,  to  educate  or  instruct,  and  is 
sometimes  so  rendered  in  the  N.  T.  Here  it  may 
mean,  I  will  instruct  him,  that  is,  correct  his 
fanatical  notions  respecting  a  kingdom,  and  re- 
lease him ;  but  this  view,  adopted  in  my  Jesus 
of  Nazareth,  on  consideration,  appears  tome  less 
tenable  than  that  of  our  English  version.  Pilate 
proposes  to  save  the  pride  of  the  priests,  by  con- 
victing the  accused  and  punishing  him,  and  to 
save  his  own  conscience,  by  not  inflicting  the 
de'ath  penalty. 

17-25.  Of  necessity.  This  is  partially  ex- 
plamed  by  Matt.  27  :  15,  note ;  John  18  :  39.— 
Release  one  of  them.  The  demand  of  this 
popular  privilege  first  came  from  the  people 
(Mark  15  :  s). — They  Cried  out  all  at  once* 
Not  immediately ;  some  little  time  intervened, 
during  which  the  chief  priests  and  elders  were 
busy  stirring  up  the  people  (Matt.  27  :  20) ;  but 
all  together,  i.  e.,  with  clamorous  and  combined 
voices. — Barahbas.  See  Matt.  27  :  17,  note. — 
The  voices  of  them  and  of  the  chief 
priests.    The  latter  mixed  with  the  crowd  and 


swelled  the  tumult  with  their  own  voices. — He 
delivered  Jesus  to  their  will.  An  indication 
that  he  suffered  them  to  choose  the  form  of  exe- 
cution, namely,  crucifixion.  Before  this  took 
place,  Christ  was  scourged  and  mocked  by  the 
soldiers  (Mark  27 :  26-3o),  and  two  more  efforts  were 
made  by  Pilate  for  his  release  (John  19 : 4, 5 ;  i4, 15). 

Ch.  23  :  26-49.     THE  CRUCIFIXION.    The  Crucified 

IS  NOT  AN  OBJECT  OP  PITT  (27-31).— THE  DIVINE  COM- 
PASSION  EXEMPLIPIED   IN    THE    INTERCESSION   OP   THE 

CROSS,  "Father,  forgive  them"  (34).— The  Gospel 

EXEMPLIFIED  IN  THE  PENITENCE,  THE  FAITH,  AND  THE 
PARDON  OP  THE  DYING  BRIGAND. — ChRIST'S  DEATH  A 
PATTERN  FOR  THE  DYING  CHRISTIAN  (46). 

Comp.  Matt.  27  :  33-56  ;  Mark  15  :  21^1 ;  John 
19  :  17-30.  Matthew  and  Mark  are  almost  ex- 
actly parallel.  Peculiar  to  Luke  are  the  inci- 
dents of  the  weeping  women  (vers.  27-3i),  Christ's 
prayer  for  the  forgiveness  of  his  enemies  (34),  the 
penitence  of  one  of  the  thieves  (39-43),  and  Christ's 
final  prayer  commending  his  spirit  into  his 
Father's  hands  (46).  For  comparison  of  the  four 
accounts,  and  notes  on  what  is  common  to  them, 
see  Matthew ;   26.  See  Matt.  27  :  32,  notes. 

27.  A  great  company  of  people  and  of 
women.  Not  his  disciples,  but  such  a  crowd 
as  curiosity  would  gather  in  a  great  city  to  wit- 
ness such  a  procession.  That  the  women  were 
not  those  subsequently  described  as  standing 
before  the  cross  (vcr.  49)  is  evident,  because  they 
were  Galileans,  while  these  are  described  as 
"daughters  of  Jerusalem."  It  appears  from 
Rabbinical  writings  that  an  association  of  women 
was  formed  at  Jerusalem  to  alleviate  the  suffer- 
ings of  those  condemned  to  die ;  they  accompa- 
nied the  accused  to  the  place  of  execution,  and 
administered  a  drink  of  acid  wine  mixed  with 
myrrh,  which  acted  as  an  anodyne.  This  fact 
probably  explains  the  incident  mentioned  in 
Matt.  27  :  34;  and  these  may  have  been  the 
women  there  referred  to.  It  is,  at  all  events,  a 
reasonable  surmise  that,  seeing  the  inscription 


140 


LUKE. 


[Ch.  XXIII. 


28  But  Jesus  turning  .unto  them,  said.  Daughters  of 
Jerusalem,  weep  not  for  me,  but  weep  for  yourselves, 
and  for  your  children. 

29  For,  behold,  the  days  "^  are  coming,  in  the  which 


they  shall  say.  Blessed  are  the  barren,  and  the  wombs 
that  never  bare,  and  the  paps  which  never  gave  suck. 
30  Then «  shall  they  begin  to  say  to  the  mountains, 
Fall  on  us ;  and  to  the  hills,  Cover  us. 


d  ch.  21  :  23  ;  Matt.  24  :  19 e  Isa.  2  :  19  ;  Hosea  10:8;  Rev.  6  :  16  ;  9  :  6. 


borne  before  the  cross,  "Jesus  of  Nazareth, 
King  of  the  Jews,"  and  knowing  little  or  nothing 
of  the  trial  before  the  Sanhedrim,  which  had 
taken  place  secretly  about  daybreak,  they  la- 
mented what  they  regarded  as  a  new  indignity 
inflicted  upon  their  nation.  The  original  indi- 
cates that  their  lamenting  was  of  a  vehement 
sort,  according  to  the  Jewish  fashion,  including 
beating  upon  their  breasts  and  loud  wailing  («t 
xal  ty.ontoxto  y.al  k9qi\vovv  uvrov).  For  descrip- 
tion of  Jewish  wailing,  see  Mark  5  :  38,  note. 


Ostentatious  and  vehement  mourning  appears  to 
have  been  always  displeasing  to  Jesus.  Comp. 
Mark  5  :  39. 

28-31.  Jesus  turning  unto  them.  This 
was  evidently  after  he  had  been  relieved  of  the 
cross ;  perhaps  he  avails  himself  of  the  moment 
of  delay  occasioned  by  the  impressment  of  Si- 
mon. Notice  the  indication  of  accuracy  in  this 
description  of  a  subordinate  detail. — Weep  for 
yourselves  and  for  your  children.  In  the 
valley  just  outside  the  walls  of  Jerusalem  is  a 


WAILING   PLACE  OF   JEWS. 


point  known  as  the  "wailing  place  of  the  Jews," 
where  they  gather  every  day  to  read  the  law  and 
prophets,  and  to  chant  a  mournful  refrain.  With 
trembling  lips  and  tearful  eyes,  they  sing,  "  Be 
not  wroth  very  sore,  O  Lord,  neither  remember 
iniquity  forever :  behold,  see,  we  beseech  thee, 
for  we  are  all  thy  people.  Thy  holy  cities  are  a 
wilderness ;  Zion  is  a  wUdemess ;  Jerusalem  a 
desolation"  (isa.  64  : 9,  etc.).  Thus  to  the  present 
day  the  daughters  of  Jerusalem  weep  for  them- 
selves and  their  children. — The  days  are  com- 
ing. The  primary  reference  is  to  the  destruc- 
tion of  Jerusalem.  Some  of  those  who  now  be- 
wail him  probably  perished  in  that  siege,  and 
doubtless  many  of  their  children  did  so.  For  a 
description  of  its  horrors,  see  Matthew,  ch.  24, 
Prel.  Note. — Blessed  are  the  barren.  Chil- 
dren were  considered  by  the  Jews  as  a  special 
divine  blessing,  and  their  absence  a  divine  pun- 


ishment (Gen.  30  :  1  ;  Deut.  7:14;  Ps.  127  :  3  ;  Hosea  9  :  u). 

The  language  here,  therefore,  was  to  these 
mothers  a  graphic  suggestion  of  the  terrible 
days  which  Christ  foretold. — Then  shall  they 
begin  to  say.  This  is  cited  from  Hosea  10  :  8, 
and  was  partially  fulfilled  in  the  destruction  of 
Jerusalem,  when,  toward  the  end  of  the  siege, 
multitudes  of  the  Jews  sought  to  escape  death 
by  hiding  in  the  subterranean  passages  and  sew- 
ers under  the  city.  Those  who  recognize  the 
truth  that  history  is  itself  prophetic,  and  that 
the  judgment  of  God  against  the  Jewish  nation 
in  the  destruction  of  Jerusalem  is  itself  a  pro- 
phecy of  the  final  judgment  of  all  nations,  will 
recognize  in  these  words  here,  as  elsewhere  in 
Scripture  (isa.  2 :  lo ;  19 :  21 ;  Rev.  6 :  16),  a  reference  to 
the  last  judgment.— If  they  do  these  things 
in  the  green  tree,  what  shall  be  done  in 
the  dry  ?    That  is,  if  the  Jewish  rulers  and  the 


Ch.  XXIIL] 


LUKE. 


141 


31  Forf  if  they  do  these  things  in  a  green  tree,  what 
shall  be  done  in  the  dry  ? 

32  And  there  were  also  two  other,  malefactors.^  led 
with  him  to  be  put  to  death. 

33  And  when  they  were  come  to  the  place,  which  is 
called  Calvary,  there  they  crucified  him,  and  the  male- 
factors, one  on  the  right  hand,  and  the  other  on  the 
left. 

34  Then  said  Jesus,  Father,''  forgive  them ;  for  they 


know  not  what  they  do.    And  they  parted  his  raiment, 
and  cast  lots. 

35  And  the  people  stood  beholding.  And  the  rulers 
also  with  them'  derided  /i//«,  saying,  He  saved  others; 
let  him  save  himself,  il  he  be  ("hrist,  the  chosen  ot  God. 

36  And  the  soldiers  also  mocked  him,  coming  to  him, 
and  offering  him  vinegar, 

37  And  saying.  If  thou  be  the  king  of  the  Jews,  save 
thyself. 


f  Prov.  11  :31;Jer.  25:29;  Ezek.  20  :47;  21  :4;   1  Pet.  4  :  17.... g  Isa.  53:  12.... h  Matt.  6  :  44  ;  Acts  7  :  60 ;  1  Cor.  4  :  12.... 1  Ps.  22  :  7. 


Roman  government,  conspiring  together,  crucify 
the  Messiah  of  the  nation  and  of  the  world,  as 
the  beginning  of  their  work,  what  will  they 
bring  upon  the  nation  in  its  consummation  ?  If 
this  is  the  leaf  and  blossom  of  the  springtime  of 
their  malice,  what  will  be  the  autumn  end  ?  This 
appears  to  me  better  than  the  ordinary  interpre- 
tation of  what  is  a  confessedly  difficult  proverb. 
That  interpretation  represents  the  green  tree  as 
Christ,  and  the  dry  tree  as  the  Jewish  nation, 
and  thus  renders  the  contrast  equivalent  to  that 
of  1  Pet.  i  :  IS,  "If  the  righteous  scarcely  be 
saved,  where  shall  the  ungodly  and  sinner  ap- 
pear?" So  Alford,  Lange,  Farrar,  Schenckel, 
Meyer,  Lightfoot,  Barnes,  etc.  But  the  contrast 
here  is  not  between  what  is  done  to  the  green 
tree  and  to  the  dry  tree,  but  what  is  done  in  the 
tree  when  green,  that  is,  in  the  beginning,  and 
when  dry,  that  is,  at  the  end.  And  observe,  it 
was  the  spirit  of  intolerance  for  the  Gentiles  in 
the  Jews,  which  was  the  secret  of  their  hate  for 
a  Messiah  who  promised  redemption  to  all  na- 
tions (ch.  4  :  28,  29  ;  comp.  Acts  22  :  21,  22),  and  the  Spirit 

of  contempt  for  the  Jews  in  the  Romans,  which 
manifested  itself  in  the  scourging  and  mockery, 
and  the  spirit  of  inhumanity  and  cruelty  in  both, 
which  manifested  itself  in  the  crucifixion  of 
Christ ;  and  it  was  these  qualities  in  Jew  and 
Gentile  which  brought  on  the  war  between 
Roman  and  Jew,  and  the  scenes  of  carnage  which 
accompanied  the  destruction  of  Jerusalem.  The 
spirit  exhibited  in  the  conflict  between  Pi- 
late and  priests  was  exactly  the  same  as  that 
exhibited  in  the  long  conflict  between  Titus  and 
the  besieged  Jews  in  Jerusalem. 

The  practical  lesson  of  this  incident  is  plain, 
though  often  forgotten.  He  who  endures  the 
cross,  despising  the  shame,  is  not  an  object  of 
pity  (Heb.  12 : 2).  There  is  nothing  pitiable  in  the 
sight  of  one  dying,  even  a  cruel  death,  and  in 
the  very  prime  of  life,  if  he  dies  in  the  fulfill- 
ment of  duty,  for  the  sake  of  others,  a  death  in 
whose  fruits  others  shall  rejoice.  "  He  could 
have  been  an  object  of  pity  only  had  he,  from  fear 
of  the  horrors  of  death,  preferred  a  broken  life 
to  death." — {Schenckel.)  We  are  to  weep,  not 
over  Christ's  suffering,  but  at  the  remembrance 
of  our  sins,  which  crucified  him,  and  in  reflect- 
ing upon  the  judgments  which  these  sins  entail. 
For  his  death,  wrought  out  by  sin  in  the  green 


tree,  is  itself  a  prophecy  of  the  woes  which  sin 
will  bring  upon  the  persistent  sinner  when  sin 
has  finished  its  course.  This  passage  impliedly 
foi'bids  all  attempts  to  excite  tears  of  commisera- 
tion by  dramatic  oratorical  portraitures  of 
Christ's  sullerings,  and  its  spirit  is  violated  by 
much  in  so-called  "sacred  art." 

32,  •SS.  The  word  malefactors  is  emphatic, 
and  distinguishes  them  from  Jesus.  See  below, 
on  vers.  39-43.  Calvary  is  not  a  correct  render- 
ing of  the  original.  It  is  an  anglicized  form  of 
the  Latin  translation,  calvaria,  correctly  ren- 
dered in  the  parallel  passages  (Matt.  27  :  ss ;  Mark 
15 :  22 ;  John  19 :  17)  «  stull.  The  propcr  translation 
here  would  be,  When  they  were  come  to  the  place 
which  is  called  a  skull.  The  Hebrew  name  was 
Golgotha.  As  to  its  supposed  site,  see  Matt. 
27  :  33,  note. 

34.  Father,  forgive  them,  for  they  know 
not  Avhat  they  do.  This  prayer  is  reported 
only  by  Luke.  "  The  living  and  divine  beauty 
of  this  prayer  is  disclosed,  when  we  understand 
it  as  having  burst  from  his  lips  when  they  were 
nailing  him  to  the  cross,  and  as  immediately  re- 
ferring to  his  brutal  and  ignorant  executioners." 
— {Furness.)  This  is  true ;  yet  it  is  also  true 
that  we  may  regard  it  as  including  all  who  di- 
rectly participated  in  the  crucifixion,  of  all  of 
whom  it  may  be  truly  said  that  they  knew  not 
what  they  did.  Compure  Peter's  language  in 
his  address  to  the  people  of  Jerusalem  (Acts  2 :  ss, 
39;  3 :  n) ;  the  latter  passage  expressly  includes 
both  people  and  rulers  in  this  prayer  of  inter- 
cession :  "I  wot  that  through  ignorance  ye  did 
it,  as  did  also  your  rulers."  Thus  it  may  be  re- 
garded as  the  beginning  of  Christ's  intercession 
for  sinners,  though  preceded  by  the  prayer  of 
intercession  for  his  church  (john,  ch.  17),  and  as  a 
true  interpretation  of  the  language  of  his  cross, 
for  all  the  world  and  for  all  time.  It  is  noted  by 
Alford  as  a  fulfillment  of  the  prophecy  of  Isaiah 
53:13,  "He  made  intercession  for  the  trans- 
gressors." It  was  only  by  coming  to  a  knowledge 
of  what  they  had  done  that  the  cruciflers  could 
be  brought  to  a  sense  of  sin,  repentance,  confes- 
sion, and  so  to  divine  forgiveness ;  hence  the 
first  apostolic  preaching  is  directed  to  bringing 
home  to  the  mind  of  Jew  and  Gentile  the  enor- 
mity of  this  sin  of  crucifying  the  "Prince  of 
Life."      Observe    in    this    prayer    a  wonderful 


142 


LUKE. 


[Ch.  XXIII. 


38  And  a  superscription  also  was  written  over  him, 
in  letters  of  Greek,  and  Latin,  and  Hebrew,  THIS  IS 
THE  KING  OF  THE  JEWS. 

39  And  oneJ  of  the  malefactors  whicii  were  hanged 
railed  on  him,  saying,  If  thou  be  Christ,  save  thyself 
and  us. 

40  But  the  other  answering,  rebuked  him,  saying. 
■Dost  not  thou  fear''  God,  seeing  thou  art  in  the  same ' 
condemnation  ? 


41  And  we  indeed  justly  ;  for  we  receive  the  due  re- 
ward of  our  deeds  :  but  this  man  hath  done  nothing  "> 
amiss. 

42  And  he  said  unto  Jesus,  Lord,  remember"  me 
when  thou  com  est  into  thy  kingdom. 

43  And  Jesus  said  unto  him,  Verily"  I  say  unto  thee. 
To-day  shalt  thou  be  with  me  in  paradise.f 

44  And  it  was  about  the  sixth  hour,  and  there  was  a 
darkness  over  all  the  earth  until  the  ninth  hour. 


j  ch.  17  :  34-36.... k  Pa.  36  :  1....1  Jer.  5:3....in  1  Pet.  1  :  19....n  Ps.  106  :  4,  5  ;   Rom.  10:9,  10;   1  Cor.  6  :  10,  II....0  Rom.  6  ;  20,  21. 

p  2  Cor.  12  :  4;  Rev.  2:  7. 


exemplification  of  our  Lord's  instruction  to  his 
followers,  "Pray  for  them  which  despitefully 
use  you." — They  parted  his  raiment,  etc. 
See  John  18  :  23,  24,  notes. 

35-37,  Comp,  Matt.  37  :  89-i4,  notes.  The 
statement  that  the  soldiers  mocked  him,  is  pecu- 
liar to  Luke.  On  the  offering  of  the  vinegar  in 
mockery,  see  Matt.  27  :  47-i9,  notes.  Alford  re- 
gards this  as  distinct  from  the  incidents  there 
narrated.  "It  was  about  the  time  of  the  mid- 
day meal  of  the  soldiers,  and  they  in  mockery 
offered  him  their  pasca  or  sour  wine,  to  drink 
with  them."  But  I  see  no  reason  for  this  sup- 
position, nor  even  how  such  an  offering  to  the 
thirsty  sufferer  can  be  regarded  as  a  mockery, 
except  in  some  such  connection  as  is  indicated  in 
the  accounts  of  the  other  Evangelists. 

38,  On  the  variation  in  the  four  reports  of  this 
inscription,  and  on  Pilate's  refusal  to  modify  it, 
see  John  19  :  19-22,  notes. 

39-43.  This  incident  of  the  penitent  thief  is 
recorded  only  by  Luke.  Matthew  and  Mark 
represent  both  malefactors  as  reviling  Christ. 
On  the  reconciliation  of  this  discrepancy,  see 
Matt.  27 :  44,  note.— If  thou  be  the  Messiah. 
The  language  of  the  brigands  (Matt.  27  :  38,  note) 
here  and  in  verse  42,  indicates  that  both  were 
Jews.  They  were  probably  Galilean  zealots, 
who  believed  in  a  coming  Judean  kingdom, 
made  their  patriotism  a  cover  for  robbery  and 
murder,  and  had  finally  been  arrested  and  con- 
demned. It  is  a  reasonable  hypothesis  that  they 
belonged  to  the  band  of  which  Barabbas  was  the 
leader.  On  the  character  of  this  band,  see  Mark 
15  :  7.  In  that  case,  the  outbreak  for  which  they 
were  condemned,  had  taken  place  in  Jerusalem, 
and  had  been  accompanied  by  murder  (ch.  23 :  19). 
— Dost  thou  not  then  tear  God  because  we 
are  in  the  same  condemnation  ?  The  brig- 
ands and  Jesus  were  condemned  to  death  on  the 
same  charge,  viz.,  sedition  against  the  Roman 
government  (ch.  23 :  2).  The  one  brigand,  because 
Christ  was  subject  to  the  same  condemnation 
and  punishment,  makes  that  fact  an  occasion  of 
reviling  his  claim  to  be  Messiah  ;  the  other  de- 
clares that  it  is  known  to  them  both  that  Christ's 
condemnation  was  unjust,  that  he  had  no  share 
in  their  violence  or  their  seditious  designs. — 
This  man  hath  done  nothing  amiss.  This 
was  more  true  than  he  thought.    Comp.  John 


8  :  46 ;  1  Pet.  2  :  22.  Observe  in  the  language 
here  an  important  testimony,  if  one  were  needed, 
to  the  injustice  of  the  sentence  pronounced 
against  Jesus  by  the  Roman  governor. — When 
thou  comest  in  thy  kingdom.  Not  i7ito  thy 
kingdom  (iig),  but  in  thy  kingdom  (ji).  Parallel 
to  this  expression  is  Christ's  own  language  re- 
specting himself  (Matt.  25 :  31),  "When  the  Son  of 
man  shall  come  in  his  glory."  Comp.  Col.  3  :  4. 
The  dying  brigand  refers  to  a  future  and  glo- 
rious coming  of  Christ,  as  a  revealed  and  recog- 
nized Messiah,  of  which  coming  the  ancient 
prophets  had  spoken,  and  to  which  Christ  in 
both  public  and  private  instructions,  had  expli- 
citly and  repeatedly  referred.  It  is  hardly  possi- 
ble that  the  petitioner  would  have  used  this  lan- 
guage if  he  had  not  been  a  Jew  and  known  some- 
thing of  Jesus  prior  to  this  time,  by  reputation  if 
not  personally.— To-day  shall  thou  be  with 
me  in  paradise.  Observe  how  the  promise  of 
grace  transcends  the  prayer  of  penitence.  The 
repentant  brigand  only  asks  a  remembrance  in 
some  far  future  day  in  Christ's  second  coming ; 
Christ  promises  a  remembrance  to-day.  The 
construction  which  joins  "to-day,"  with,  "I  say 
unto  thee,"  rendering  the  declaration,  "I,  to- 
day, say  unto  thee  that  thou  shalt  be  {i.  e.,  at 
some  future  time)  with  me  in  paradise,"  only 
deserves  mention  as  a  curious  illustration  of  the 
extent  to  which  perversion  of  Scripture  has  been 
carried,  for  the  purpose  of  avoiding  its  real  or 
supposed  inconsistency  with  preconceived  sys- 
tems of  theology. 

We  must  look,  not  to  the  literature  of  later 
patristic  theology,  nor  to  that  of  Jewish  scholas- 
ticism, but  to  the  usage  of  the  common  people 
in  Palestine,  for  an  interpretation  of  this  word 
paradise,  and  so  for  the  meaning  of  this  promise  ; 
for  only  thus  shall  we  understand  it  as  the  thief 
would  have  understood  it.  The  word  is  of  Per- 
sian origin,  and  signifies  beautiful  land.  It  is 
said  {Kitto)  to  have  first  appeared  in  Greek  liter- 
ature about  400  B.  c,  and  is  employed  in  the 
Septuagint  as  a  term  to  designate  the  first  abode 
of  man,  the  Garden  of  Eden.  Hence  it  came  to 
be  employed  as  a  designation  of  the  future  home 
into  which  the  holy  will  be  admitted  by  the 
grace  of  God,  and  thence,  in  Jewish  popular  be- 
lief, as  the  name  of  that  portion  of  Hades,  or  the 
abode  of  the  dead,  in  which  the  patriarchs  and 


Ch.  XXIIL] 


LUKE. 


143 


45  And  the  sun  was  darkened,  and  the  veil  of  the 
temple  was  rent  in  the  midst. 

46  And  when  Jesus  had  cried  with  a  loud  voice,  he 
said.  Father,  into  1  thy  hands  I  commend  my  spirit: 
and"^  having  said  thus,  he  gave  up  the  ghost. 

47  Now  when  the  centurion  sav/  what  was  done,  he 
glorified  God,  saying,  Certainly  this  was  a  righteous 
man. 

48  And  all  the  people  that  came  together  to  that 
sight,  beholding  the  things  which  were  done,  smote 
their  breasts,  and  returned. 


49  And  all  his  acquaintance,  and  the  women  that 
followed  him  from  Galilee,  stood  afar"  off,  beholding 
these  tilings. 

50  And,  behold,  there  -was  a  man  named  Joseph,  a 
counsellor  ;  and  he  was  a  good  man,  and  a  just : 

51  (The  same  had  not  consented  to  the  counsel  and 
deed  of  them  ;)  he  wrji' of  Arimatliea,  a  city  of  the  Jews: 
who  '  also  himself  waited  for  the  kingdom  of  God. 

52  This  man  went  unto  Pilate,  and  begged  the  body 
of  Jesus. 

53  And  he  took  it  down,  and  wrapped  it  in  linen,  and 


q  Ps.  31  :  6 ;  1  Pet.  2  :  23 r  Matt.  27  :  60,  etc. ;  Mark  IB  :  37,  etc.  j  John  19  :  30. . .  .s  Ps.  38  :  11 ;  142  :  4 t  ch.  2  :  25,  38 ;  Mark  15  :  43. 


prophets  dwelt,  and  into  which  the  saints  were 
believed  to  enter  to  await  the  final  judgment  and 
consequent  admission  to  their  everlasting  home. 
Hence  to  repose  in  Abraham's  bosom  (Luke  le :  23), 
was  to  have  a  high  place  of  honor  in  this  abode 
of  the  blessed.  This  brigand  would  then  have 
understood  Christ's  promise  as  one  of  immediate 
entrance  into  a  state  of  conscious  peace  and  joy. 
The  promise  throws  little  light  on  the  question 
of  an  intermediate  state,  for  there  was  no  time  to 
correct  erroneous  or  even  superstitious  ideas 
concerning  the  future.  But  it  is  certainly  incon- 
sistent with  (1)  the  Roman  Catholic  doctrine  of 
purgatory  ;  for  if  ever  one  needed  the  fire  of  dis- 
cipline to  purge  away  the  evil  of  his  nature  and 
atone  for  that  of  his  life,  this  tardily  repentant 
brigand  did  ;  (3)  the  doctrine  of  an  unconscious 
state  between  death  and  the  judgment ;  for  this 
promise  was  to  be  fulfilled,  not  in  the  future, 
but  to-day  ;  (3)  the  idea  of  a  mere  gradual  devel- 
opment going  on  in  the  next  life  from  the  stage 
of  progress  reached  by  habit  of  life  and  educa- 
tion in  this ;  for  then  this  brigand  would  have 
entered  on  that  development  at  almost  the  low- 
est point  in  the  scale.  This  promise  can  be 
reconciled  with  the  facts  subsequently  stated  of 
Christ's  resurrection  and  appearance  to  his  disci- 
ples, only  by  the  reasonable  supposition,  appa- 
rently confirmed  by  other  passages  of  Scripture 
(1  Pet.  3 :  18,  19 ;  4  :  6),  that  Christ  entered  immedi- 
ately after  death  into  paradise,  and  remained 
with  the  dead,  during  the  time  when,  to  sight,  he 
appeared  to  be  reposing  in  the  grave.  This,  too, 
accords  with  his  declaration  that  to  those  that 
believe  in  him,  and  much  more  therefore  to  him- 
self, there  is  no  such  thing  as  death  (john  11  :  26). 
In  respect  to  the  spiritual  lessons  of  this  inci- 
dent, observe,  (1)  That  the  penitent  thief  illus- 
trates true  repentance  and  faith  ;  repentance  in 
the  confession,  "We  receive  the  due  reward  of 
our  deeds  ; "  faith  in  the  appeal,  "  Lord,  remem- 
ber me  when  thou  comest  in  thy  kingdom."  At 
a  time  when  even  the  disciples  despair  of  that 
kingdom,  and  lose  faith  in  the  king,  this  man 
hopes  for  the  one  and  trusts  in  the  other  ;  (3) 
that  Jesus  Christ  illustrates  this  nature  of  divine 
mercy.  Though  one's  whole  life  has  been 
wasted  and  misspent,  there  is  divine  forgiveness 
and  redemption   to  the  penitent  and  believing 


soul,  who  has  nothing  to  carry  to  Christ  but  his 
need ;  (3)  that  the  lesson  is  often  misread. 
There  is  no  evidence  that  this  brigand  had  ever 
known  personally  of  Jesus  Christ  before,  and 
therefore  in  this  acceptance  of  his  tardy  repent- 
ance there  is  no  encouragement  for  those  to 
whom  Christ  is  presented  in  life  and  health,  and 
who  deliberately  reject  him,  with  an  expectation 
of  accepting  his  redemption  at  the  last.  "  He 
who  pardons  the  sinner  that  repents,  will  grant 
no  repentance  to  the  siimer  that  presumes." — 
{Augustine.)  Comp.  note  on  Parable  of  the  La- 
borers, Matt.  20  : 1-16.  (4.)  That  the  Gospel  is 
both  a  savor  of  life  and  of  death  (2  Cor.  2 .-  lo).  To 
both  malefactors  Christ  crucified  is  presented ; 
one  is  hardened,  and  blasphemes;  the  other  is 
softened,  and  prays. 

44-46.  On  the  discrepancy  in  time  between 
the  statement  here  and  in  John  19  :  14,  see  note 
there.  On  the  nature  and  significance  of  the 
supernatural  darkness  and  the  rending  of  the 
veil  here  mentioned,  see  on  Matt.  37  :  45,  51-53. 
The  rending  of  the  veil  took  place,  according  to 
Matthew's  more  precise  account,  not  at  noon, 
but  at  3  p.  M. ;  the  darkness  lasted  from  noon  till 
3  p.  M.,  and  was  followed  by  an  earthquake. 
The  cry  "with  a  loud  voice"  was  that  reported 
by  Matthew  and  Mark,  "Eli,  Eli,  lama  Sabach- 
thani ; "  this  was  followed  by  the  words,  re- 
ported only  by  John,  "It  is  finished;"  the 
words  here  reported,  "Father,  into  thy  hands  I 
commit  my  spirit,"  were  Christ's  last  words. 
They  do  not  seem  to  me  to  justify  the  inference 
of  Alford,  that  his  death  was  "  a  determinate 
delivering  up  of  his  spirit  to  the  Father,"  if  I 
understand  aright  his  meaning,  viz.,  that 
Christ's  death  was  a  voluntary  act  of  his  own 
divine  will,  and  not  a  succumbing  of  the  power 
of  nature  to  grief  and  exhaustion.  The  language 
is  appropriate  for  any  child  of  God,  whose 
death,  if  it  be  in  consciousness,  should  always  be 
a  calm  and  trustful  committal  of  the  soul  to  the 
Heavenly  Father.  The  language  is  borrowed 
from  Ps.  31  :  5  ;  comp.  Acts  7  :  59.  On  the  physi- 
cal cause  of  Christ's  death,  see  John  19  :  34,  note. 

47-49.  See  notes  on  Matt.  37  :  .54-56.  Ver.  48 
is  peculiar  to  Luke,  and  shows  that  the  centurion 
was  not  the  only  one  afiected  by  the  darkness 
and  the  earthquake. 


144 


LUKE. 


[Ch.  XXIV. 


laid  it  in  a"  sepulchre  that  was  hewn  in  stone,  wherein 
never  man  beiore  was  laid. 

5d  And  that  day  was  the '  preparation,  and  the  sab- 
batn  drew  on. 

55  And  the  women  *' also,  which  came  with  him  from 
Galilee,  followed  after,  and  beheld  the  sepulchre,  and 
how  his  body  was  laid. 

56  And  they  relumed,  and"  prepared  spices  and 
ointments  ;  and  rested  the  sabbath  day,  according  y  to 
the  commandment. 


CHAPTER    XXIV. 

OW^  upon  the  first  day  of  the  week,  very  early  in 
the   morning,  they  came    unto    the    sepulchre, 


N 


bringing  the  spices  which  they  had  prepared,  and  cer- 
tain others  with  them. 

2  And  they  found  the  stone  rolled  away  from  the 
sepulchre. 

3  And  they  entered  in,  and  found  not  the  body  of 
the  Lord  Jesus. 

4  And  it  came  to  pass,  as  they  were  much  perplexed 
thereabout,  behold,^  two  men  stood  by  them  in  shin- 
ing garments : 

5  And  as  tiiey  were  afraid,  and  bowed  down  ikeir 
faces  to  the  earth,  they  said  unto  them.  Why  seek  yc 
the  living  among  the  dead  ? 

6  He  is  not  here,  but  is  risen  :  remember  how  he 
spake  ''  unto  you  when  he  was  yet  in  Galilee, 

7  Saying,  The  Son  of  man  must  be  delivered  into  the 


u  Isa.  63-9        V  Matt.  27  :  62 w  verse  49  ;  ch.  8:2 x  Mark  16  :  1 y  Exod.  20  :  8-10. . .  z  Matt.  28  :  1,  etc. ;  Mark  16  :  2,  etc. ; 

John  20  :  l,etc....a  John  20  :  12;  Acts  1  :  10....b  ch.9  :  22;   Matt.  16  :  21 ;   U  :  22,23;  Marks  :  31 ;  9  :  31 ;  John  2  :  22. 


50-56.  The  Burial  of  Jesus. — Comp.  Matt. 
27  :  57-61 ;  Mark  15  :  42-47 ;  John  19  :  36-42.  See 
John  for  notes  on  what  is  common  to  the  four 
Evangelists. — A  counsellor.  A  member  of 
the  Jewish  Sanhedrim. — A  good  man  and 
just.  Peculiar  to  Luke.  Mark  only  describes 
his  position  ;  Luke  his  character. — The  same 
had  not  consented  to  the  counsel  and 
deed  of  them.  That  is,  of  the  Sanhedrim. 
The  report  of  the  trial  indicates  that  the  con- 
demnation of  Christ  was  unanimous  (Mark  16  :  64) ; 
the  implication,  therefore,  is  that  Joseph  was  not 
present.— The  sabbath  was  approaching. 
The  Sabbath  began  at  sunset  (Lev.  23 :  32).  It  was 
then  not  quite  sunset.  The  Greek  {inupuiay.w).,  to 
dawn^  is  here  used  metaphorically  for,  to  ap- 
proach.   

Ch.  'li  :  1-53.  THE  RESURRECTION  AND  ASCENSION. 
He  that  HON  DBS  Cheist  crucified  finds  Christ 
RISEN. — Seek  not  the  livinq  Christ  in  the  tomb  of 
THE  dead  past. — Seek  not  living  friends  in  the 

habitations     of     the      D3AD.  —  COMMUNING    ABOUT 

Christ  leads  to  communion  with  Christ.— Faith  in 
Christ  as  an  rNSPiBED  prophet  and  faith  in  Christ 
AS  A  divine  Redeemer  contrasted. — Christ's  fa- 
miliarity with  the  Old  Testament.— His  inter- 
pretation OF  the  Old  Testament. — Christ  comes 

TO  those  that  invite  him  ;  HE  PASSES  BY  THOSE  THAT 

DO  NOT. — Christ  reveals  himself  in  the  breaking 
OF  BREAD. — Christ's  resurrection  body  chaeac- 
terizbd.— The  mission  of  Christ's  church  defined 
BY  its  Lord. 

Preliminary  Note. — The  four  Gospels  give 
four  very  different,  though  not  inconsistent,  ac- 
counts of  the  events  connected  with  and  subse- 
quent to  the  resurrection.  For  a  tabular  state- 
ment showing  these  differences,  and  a  probable 
harmony  of  the  three  accounts,  see  Vol.  I,  p. 
330.  Godet  suggests  an  ingenious  explanation 
of  the  difference.  "As  friends,  who  for  a  time 
have  traveled  together,  disperse  at  the  end  of 
the  journey,  to  take  each  the  way  which  brings 
him  to  his  own  home,  so  in  this  last  part  the  pe- 
culiar object  of  each  Evangelist  exercises  an  in- 
fluence on  his  narrative  yet  more  marked  than 


before."  Thus  he  supposes  that  Luke  prepares 
for  the  account  of  the  growth  of  the  Christian 
work  which  he  intends  to  give  in  Acts  ;  Matthew 
closes  his  demonstration  of  the  Messiahship  of 
Jesus  by  an  account  of  the  great  commission ; 
Mark  shows  the  glory  and  activity  of  Christ  co- 
operating from  heaven  with  his  disciples  ;  John 
perfects  his  history  of  the  development  of  faith 
by  his  account  of  the  victory  of  faith  over  unbe- 
lief, as  in  the  case  of  Thomas.  This  view,  how- 
ever, seems  to  me  more  ingenious  than  sound  ; 
it  attributes  a  definite  dogmatic  purpose  to  each 
of  the  Evangelists  which  is  foreign  to  the  art- 
less and  simple  character  of  their  narratives.  I 
should  rather  believe  that  each  historian  has  re- 
corded those  events  of  which  he  was  personally 
cognizant,  or  which  he  heard  from  eye-witnesses, 
and  only  those,  without  any  attempt  to  make  a 
complete  or  a  connected  narrative  of  the  events 
subsequent  to  the  crucifixion. 

1-3.  Compare  Matt.  28  :  1-8,  note.— Very 
early  in  the  morning.  Literally,  in  the  deep 
davm,  i.  e.,  just  at  the  beginning  of  the,  dawn. 
Comp.  Mark  16  :  3  with  John  20  ;  1,  and  see 
Matt.  28  : 1,  note. — They  came  unto  the  sep- 
ulchre. These  were  Mary  Magdalene  and  Mary 
the  mother  of  Joses  (Matt.  28  :  1),  Salome  the 
mother  of  James  and  John  (Mark  16 :  1),  and  Joan- 
na the  wife  of  Chuza,  Herod's  steward  (ver.  10 ; 
comp.  ch.  8 :  s). — Bringing  the  spices.  To  com- 
plete the  anointing  of  the  body,  which  had  been 
interrupted  by  the  sabbath.  See  Mark  16  :  1, 
note.  The  Christian  disciples  were  still  Jews, 
and  not  even  their  reverence  for  their  Lord 
seemed  to  them  to  justify  breaking  over  the 
rigorous  rules  of  Rabbinical  sabbath  observance. 
—They  found  the  stone  rolled  away.  This 
stone  was  a  circular  door  closing  the  entrance  to 
the  tomb.  See  Mark  16  :  2-4,  note  and  illustra- 
tion. 

4-7.  They  Avere  much  perplexed.  To 
know  what  had  become  of  the  body. — Two 
men.  Described  in  Mark  and  Luke  as  men,  ac- 
cording to  their  appearance ;  in  Matthew  and 
John  as  ani/cls,  according  to  the  reality. — Bowed 


Ch.  XXIV.] 


LUKE. 


145 


hands  of  sinful  men,  and  be  crucified,  and  the  third 
day  rise  again. 

8  And  tney  remembered  his  words, 

9  And  returned  from  the  sepulchre,  and  told  all 
these  things  unto  the  eleven,  and  to  all  the  rest. 

10  It  was  Mary  Magdalene,  and  =  Joanna,  and  Mary 
the  mother  of  James,  and  other  zuomen  that  were  witn 
them,  which  told  these  things  unto  the  apostles. 

11  And  their  words  seemed  to  them  as  idle  tales,* 
and  they  believed  them  not. 

12  Then  "  arose  Peter,  and  ran  unto  the  sepulchre  : 
and  stooping  down,  he  beheld  the  linen  clothes  laid  by 
themselves,  and  departed,  wondering  in  himself  at  that 
which  was  come  to  pass. 

13  And  behold,  two^  of  them  went  that  same  day  to 


a  village  called  Emmaus,  which  was  from  Jerusalem 
about  tlireescore  furlongs. 

14  And  they  talked  together  of  all  these  things 
which  had  happened. 

15  And  it  came  to  pass,  that,  while  they  communed  ^ 
together  and  reasoned,  Jesus  himselt  drew  near,  and 
went  with  them. 

16  But  their  eyes  were  holden,''  that  they  should  not 
know  him. 

17  And  he  said  unto  them.  What  manner  of  commu- 
nications are  these  that  ye  have  one  to  another,  as  ye 
walk,  and  are  sad  ? 

18  And  the  one  of  them,  whose  name  was  Cleopas,' 
answering  said  unto  him.  Art  tliou  only  a  stranger  in 
Jerusalem,  and  hast  not  known  the  things  which  are 
come  to  pass  there  in  these  days  ? 


:  2;  Job  9:  16;   Ps.  126  :  1  ;  Acts  12  :  9.  15.... e  John  20:  3,  6....f  Mark  16:  12. 
16  ;   Matt.  18  :  20 h  John  20  :  14,  15  ;  21:4 i  John  19  :  25. 


36; 


down  their  faces  to  the  earth.  A  form  of 
salutation  used  among  tlie  Orientals  before  a  su- 
perior.— Why  seek  ye  the  living  among  the 
dead  ?  Christ  is  the  Living  One.  It  is  still  a 
mistaken  and  a  misleading  love,  which  goes  into 
the  past  and  seeks  him  only  there  ;  which  stops 
at  the  cross  and  at  the  tomb,  forgetting  that  the 
Lord  is  risen  (Rom.  5 :  lO;  2  Cor.  5 :  16).  The  angels' 
question  addresses  itself  also  to  every  Christian 
mourner  whose  heart  goes  with  the  body  to  the 
grave  and  seeks  among  the  dead  those  who  are 
among  the  living. — When  he  was  yet  in  Gal- 
ilee. The  women  were  from  Galilee  ;  this  lan- 
guage, therefore,  brings  to  their  recollection 
Christ's  prophecies  of  his  Passion  and  his  resur- 
rection in  that  most  joyous  period  of  his  minis- 
try.   For  those  prophecies,  see  marg.  refs. 

8-11.  They  remembered  his  Avords. 
These  had  never  been  fully  comprehended  (Mark 
9 :  10;  Luke  18 :  34),  and  had  therefore  passed,  not 
indeed  wholly  from  the  disciples'  memory,  yet 
from  their  thoughts.  The  meaning  of  these 
prophecies  was  interpreted  by  events,  and  so 
they  were  recalled. — Told  all  these  things. 
This  is  not  inconsistent  with  Mark  16  :  8,  "  Nei- 
ther said  they  anything  to  any  man."  On  their 
way  to  tell  the  disciples  they  said  nothing  to 
any  whom  they  met  upon  the  road.  —  Mary 
Magdalene,  etc.  See  on  ver.  24. — Seemed  to 
them  as  idle  tales.  One  of  the  many  evi- 
dences that  the  disciples  were  not  anticipating 
the  resurrection  of  their  Lord,  and  quite  conclu- 
sive against  Kenan's  theory  that  they  were  easi'y 
imposed  upon  by  their  own  imaginations.  On 
the  contrary,  they  were  skeptical  and  despairing 

(Mark  16  :  10-14;   John  20  :  9,  11-13,  24,  25). 

13.  Compare  John  20  : 1-10.  Luke  gives  from 
the  accounts  of  others  a  brief  and  imperfect  ref- 
erence to  an  event  reported  much  more  fully  by 
John,  who  was  an  eye-witness. 

13,  14.  The  account  of  the  appearance  of 
Christ  to  the  two  disciples  on  their  walk  to  Em- 
maus is  referred  to  by  Mark  (ch.  le :  12),  but  is 
otherwise  peculiar  to  Luke.  The  narrative  is 
apparently  derived  from  an  eye  and  ear-witness ; 


the  graphic  and  pictorial  details  Indicate  this. 
Alford  supposes  Luke's  informant  to  have  been 
Cleophas,  the  other  disciple  not  being  named, 
perhaps  because  not  known  to  Luke.  The  the- 
ory that  the  other  disciple  was  Luke  himself, 
though  defended  by  Godet,  seems  to  me  incon- 
sistent with  Luke's  introduction  (ch.  1  : 1-4). — A 
village  called  £mmau$.  There  were  three 
places  in  Palestine  bearing  this  name,  one  on  the 
Sea  of  Galilee,  another  on  the  Philistine  plain, 
and  this  village,  six  or  eight  miles  from  Jerusa- 
lem, and  referred  to  by  Josephus  {Wars  of  the 
Jews,  7  :  6,  6).  This  Emmaus  is  the  only  one 
mentioned  in  the  Bible.  Scholars  are  disagreed 
in  respect  to  the  location  of  this  village.  It  is 
variously  placed  at  Kubeibeh,  about  nine  miles 
north-west  of  Jerusalem,  at  Kolonieh,  about 
four  mUes  east-south-east  from  Jerusalem,  and 
at  Kuriet-el-Enab,  north-west  of  Jerusalem.  The 
furlong  was  equivalent  to  606  feet,  making  the 
distance  as  indicated  by  Luke  about  seven  miles. 

15-17.  While  they  communed  together 
and  reasoned.  Rather,  talked  and  inquired. 
The  Passion  and  reported  resurrection  of  Christ 
were  the  themes  of  their  conversation,  and  their 
spirit  was  that  of  seekers  after  the  truth. — Their 
eyes  were  holden.  This  was  their  own  sub- 
sequent explanation  to  themselves  of  their  fail- 
ure to  recognize  their  Lord.  It  would  be  idle 
to  attempt  any  other  interpretation  of  the  fact 
than  Christ's  will ;  he  did  not  choose  to  be  rec- 
ognized. According  to  Mark  he  appeared  to 
them  "in  another  form"  (Mark  10:12).  So  Mary 
thought  him  to  be  the  gardener  until  he  spoke 
her  name  (John  20 :  15,  le).— That  they  should 
not  know  him.  The  original  implies  result 
rather  than  purpose,  and  may  be  rendered,  80 
that  they  did  not  knoiv  him.— And  are  sad. 
Their  sadness  showed  itself  in  their  counte- 
nances. For  the  nature  of  their  feeling,  see 
ver.  21,  note. 

18-24.  Cleophas.  According  to  John  19  :  25, 
the  mother  of  James  and  Joses  was  the  wife  of 
Cleophas ;  according  to  Matt.  10  :  3,  the  father 
of  James  was  Alphasus.     The  two  words  are 


146 


LUKE. 


[Ch.  XXIV. 


19  And  he  said  unto  them,  What  things  ?  And  they 
said  unto  him,  Concerning  Jesus  of  Nazareth,  which 
was  a  J  prophet  mighty  ''  in  deed  and  word  before  God 
and  all  the  people  : 

20  And '  how  the  chief  priests  and  our  rulers  deliv- 
ered him  to  be  condemned  to  death,  and  have  crucified 
him. 

.  21  But  we  trusted  that  it  had  been  ™  he  which  should 
have  redeemed  Israel ;  and  beside  all  this,  to-day  is 
the  third  day  since  these  things  were  done. 

22  Yea,  and  certain  women"  also  of  our  company 
made  us  astonished,  which  were  early  at  the  sepul- 
chre : 

23  And  when  they  found  not  his  body,  they  came, 
saving,  that  they  had  also  seen  a  vision  of  angels, 
which  said  that  he  was  alive. 


24  And  certain"  of  them  which  were  with  us  went 
to  the  sepulchre,  and  found  it  even  so  as  the  women 
had  said  :  but  him  they  saw  not. 

25  Then  he  said  unto  them,P  O  fools,  and  slow  of 
heart  to  believe  all  that  the  prophets  have  spoken  ! 

26  Ought  1  not  Christ  to  have  suffered  these  things, 
and  to  enter'  into  his  glory  ? 

27  And  beginning  at  Moses,'  and  all  the  prophets,' 
he  expounded  unto  them  in  all  the  scriptures  the 
things  concerning  himself 

28  And  they  drew  nigh  unto  the  village  whither  they 
went :  and  he  "  made  as  though  he  would  have  gone 
further. 

2g  But  they  constrained  him,  saying.  Abide  with  us : 
for  it  is  toward  evening,  and  the  day  is  far  spent.  And 
he  went  in  to  tarry  with  them. 


i  ch.  7  :  16;  John  3  ;  2;  Acts  -2  :  22 k  Acts  7  :  22 I  ch.  23  :  1  ;  Acts  13  ;  27,  28 m  ch.  1  ;  68  ;  Acts  1:6 n  vers.  9,  IO....0  verse  12 

p  Heb.  5  :  11,  12 q  verse  46  ;  Acts  17  :  3;  Heb.  9  :  22,  23 r  1  Pet.  1:3,  11 s  verse  44;  Acts  3  :  22 t  Acts  10  ;  43  ;  26  :  22 

u  Gen.  32  :  26 ;  Mark  6  :  48. 


only  different  forms  of  the  same  Hebrew  word. 
Hence  the  supposition  that  Cleophas  and  Alphse- 
us  are  the  same.  But  it  is  not  certain  that  the 
disciiDle  here  named  is  to  be  identified  with  the 
father  of  James  and  Joses.  Nothing  else  is 
known  of  him. — Art  thou  only  a  stranger  in 
Jerusalem  ?  The  language*  of  Cleophas  inci- 
dentally confirms  the  report  in  Matthew  of  the 
great  darkness  and  the  earthquake  which  accom- 
panied the  crucifixion ;  for  there  was  nothing 
remarkable  in  the  simple  execution  of  a  Jew  in 
Jerusalem.  Had  the  crucifixion  not  been  ac- 
companied by  extraordinary  portents,  the  seem- 
ing ignorance  of  the  unknown  would  not  have 
surprised  Cleophas. — What  things  ?  Christ 
does  not  ask  in  order  to  know  their  thoughts ; 
but  in  answering  him  they  reveal  to  themselves 
the  limits  of  their  faith  and  the  bitterness  of 
their  disappointment,  and  prepare  the  way  for 
him  to  instruct  them  in  the  Scriptures. — Which 
was  a  prophet  *  *  *  but  we  hoped  that 
it  had  been  he,  etc.  First  they  declare  their 
unshaken  conviction  in  the  prophetic  and  inspired 
character  of  their  Master;  then  they  describe 
the  hope  which  they  had  entertained  that  he 
was  the  promised  Messiah — a  hope  utterly  over- 
thrown by  his  crucifixion.  It  was  this  ruin  of 
the  very  foundations  of  their  religious  faith 
which  filled  the  souls  of  the  disciples  with  unut- 
terable anguish.  They  could  not 'distrust  the 
Jesus  whom  they  knew  and  loved  ;  but  they  A:wew 
that  he  was  dead,  and  his  life  and  the  hopes 
which  they  had  built  upon  it  were  of  the  past ; 
they  could  not  conceive  that  a  crucified  prophet 
was  the  Redeemer  and  King  of  Israel. — Certain 
Avomen  also  *  *  *  came,  saying  that 
they  had  also  seen  a  vision  of  angels, 
which  said  that  he  was  alive.  "Hearsay 
of  a  hearsay.  This  form  shows  how  little  faith 
they  put  in  those  reports." — {Oodet.) — Compare 
ver.  11,  note  and  refs.  there. — And  certain 
of  them  which  were  with  us  went  to 
the  sepulchre.  The  language  of  ver.  VZ  would 
lead  to  the  impression  that  Peter  went  alone ; 


the  language  here  recognizes  the  fact  that  he  had 
a  companion,  as  reported  in  John  20  :  1-10. 

25-29.  O  unthinking,  and  slow  of  heart 
to  believe  all  that  the  prophets  have  spo- 
ken. Christ  points  out  the  two  fruitful  causes 
of  religious  error,  (1)  lack  of  personal,  individual, 
independent  thought,  the  habit  of  taking  with- 
out consideration  the  traditional  views  and  in- 
terpretations of  the  church ;  (2)  reluctance  to 
receive  truth  which  is  opposed  to  pride  and  pre- 
judice ;  in  other  words,  intellectual  sloth  and 
spiritual  torpor.  The  disciples  did  believe  much 
tha;  the  prophets  had  spoken,  but  they  did  not 
believe  all,  partly  because  they  had  not  made  an 
independent  study  of  those  prophecies,  partly 
because  they  were  not  willing  to  receive  the 
doctrine  that  true  victory  is  achieved  only  by 
self-sacrificing  love. — Ought  not  the  Messiah 
to  have  suffered  these  things  ?  That  is.  Were 
not  these  sufferings  necessary  to  the  fulfillment 
of  O.  T.  prophecy?  See  Isaiah,  ch.  .53. — And  to 
enter  into  his  glory  ?  That  is,  through  self- 
sacrifice  ;  for  the  glory  of  love  is  the  glory  of 
self-sacrifice.  See  Phil.  2  :  9-11 ;  Heb.  2  :  10,  18. 
— And  beginning  at  Moses  *  *  *  he  ex- 
pounded unto  them  in  all  the  Scriptures 
the  things  concerning  himself.  As  he 
could  not  have  had  a  complete  copy  of  the  O.  T. 
Scriptures  with  him,  since  the  manuscript  copy 
would  have  been  too  bulky  for  that  purpose, 
this  passage  indicates  a  very  thorough,  perhaps 
even  a  verbal,  knowledge  of  the  Bible.  Ilis 
treatment  of  the  O.  T.  here  also  indicates  both 
his  recognition  of  its  inspired  character  and  di- 
vine authority,  and  its  essential  prophetic  char- 
acter as  a  book  of  preparation  for  the  clearer 
revelations  of  divine  love  and  law  in  the  life  and 
teachings  of  Christ  himself.  What  he  expounded 
was  the  things  concerning /iim.srf/'.  "The  whole 
Scriptures  arc  a  testimony  to  Him ;  the  whole 
history  of  the  chosen  people,  with  its  types,  and 
its  laws,  and  its  prophecies,  is  a  showing  forth  of 
Him  ;  and  it  was  here  the  whole  that  He  laid  out 
before  them.     This  general  leading   into   the 


Ch.  XXIV.] 


LUKE. 


147 


30  And  it  came  to  pass,  as  he  sat  at  meat  with  them, 
he "  took  bread,  and  blessed  zV,  and  brake,  and  gave  to 
them. 

31  And  their  eyes  were  opened,  and  they  knew  him  ; 
and  he  vanished  out  oi  their  siglit. 

32  And  they  said  one  to  another,  Did  not  our  heart 
bum™  within  us,  while  he  talked  with  us  by  the  way, 
and  while  he  opened  to  us  the  scriptures? 

33  And  they  rose  up  the  same  hour,  and  returned  to 
Jerusalem,  and  found  the  eleven  gathered  together, 
and  them  that  were  with  them, 

34  Saying,  The  Lord  is  risen  indeed,  and  hath  "  ap- 
peared to  Simon. 

35  And  they  told  what  things  were  done  in  the  way, 
and  how  he  was  known  of  them  in  breaking  of  bread. 

36  Andy  as  they  thus  spake,  Jesus  himself  stood  in  the 
midst  of  them,  and  saith  unto  them.  Peace  be  unto  you. 


37  But  they  were  terrified  and  aflFrighted,  and  sup- 
posed ^  that  they  had  seen  a  spirit. 

38  And  he  said  unto  them.  Why  are  ye  troubled  ? 
and  why  do  thouglits  arise  in  your  hearts? 

39  Behold  my  hands  and  my  feet,  that  it  is  I  myself: 
handle  me,  and  see  ;  for  a  spirit  nath  not  flesh  and 
bones,  as  ye  see  me  have. 

40  And  when  he  had  thus  spoken,  he  shewed  them 
his  hands  and  his  feet. 

41  And  while  they  yet  believed  "  not  for  joy,  and 
wondered,  he  said  urito  them.  Have ''  ye  here  any 
meat? 

42  And  they  gave  him  a  piece  of  a  broiled  fish,  and 
of  an  honeycomb. 

43  And  he  took  zV,  and  did  eat  ■■  before  t"hem. 

44  And  he  said  unto  them.  These''  are  the  words 
which  I  spake  unto  you,  while  I  was  yet  with  you, 


Ps.  39  :  3:  Jer.  20  :  9  ;   23  :  29 x  1  Cor.  15  :  5 y  Mark  16  :  U,  eec. ;  J.->hn  20  :  19,  etc. 

45  :  26 b  John  21  :  6,  etc c  Acts  10  -41 d  Mutt.  16  :  21. 


Mark  6  :  49 a  Gen. 


meaning  of  the  whole,  as  a  whole,  fulfilled  in 
Him,  would  be  much  more  opportune  to  the 
place  and  time  occupied  than  a  direct  exposition 
of  selected  passages." — {AlJ'ord.) — He  made  as 
thou£ch  he  would  have  gone  further.  Not 
a  deception  ;  he  would  have  gone  further  had 
they  not  constrained  him.  The  delicacy  of 
Christ's  love  forbids  his  intrusion  of  himself 
uninvited.  Had  the  disciples  been  satisfied  with 
the  disclosures  of  truth  already  made  to  them, 
they  would  not  have  received  the  fuller  disclo- 
sure of  Christ  himself.  "Every  gift  of  God  is 
an  invitation  to  claim  a  greater.  Grace  for  grace 
(John  1  :  is).  But  most  mcu  stop  very  quickly  on 
this  way,  and  thus  they  never  reach  the  full 
blessing  (2  Kings  13  :  14-19)."  —  {Oodct.)  —  Abide 
Avith  us,  i.  c,  for  the  night. — To  tarry  with 
them.     As  if  to  do  so. 

30-32.  He  took  bread  and  blessed  it. 
Taking  position  as  the  householder,  not  as  a 
guest.  So,  when  we  invite  him  to  come  in  and 
sup  with  us,  he  becomes  our  host  (Rev.  3 :  20). — 
And  their  eyes  were  opened.  In  this  familiar 
act  there  was  that  which  brought  him  to  their 
minds.  It  was  thus  the  natural  means  to  make 
him  known  to  them,  which  was  especially  chosen 
by  him  for  that  purpose.  There  is  no  reason 
whatever  to  regard  this  bread-breaking  as  a  cel- 
ebration of  the  Last  Supper,  though  the  Roman- 
ists so  regard  it,  and  cite  it  in  defence  of  the 
doctrine  that  only  one  kind  is  to  be  distributed 
to  the  laity. — Did  not  our  heart  burn  within 
us.  A  graphic  suggestion  of  the  warmth  en- 
kindled by  his  words. — While  he  opened  to 
us  the  Scriptures.  ^\'hich  had  been  to  them 
before  as  a  closed  book. 

33-35.  And  they  rose  up  the  same  hour. 
Eager  to  tell  the  news. — Found  the  eleven 
gathered  together,  and  them  that  were 
with  them.  This  appears  to  have  been  an 
evening  service  in  which  the  apostles,  or  some 
of  them,  had  gathered  the  other  disciples  to 
communicate  to  them  the  story  of  the  resurrec- 
tion.   This  meeting  is  probably  the  same  as  that 


described  in  John  20  :  19-23.  Both  were  held 
the  first  day  of  the  week,  in  the  evening ;  in  both 
assemblages  Christ  suddenly  appeared ;  and  in 
both  he  overcame  their  fear  and  skepticism  by 
showing  them  the  wounds  in  his  hands  and  feet. 

3G-40.  Jesus  himself  stood  in  the  midst. 
Though  the  doors  were  shut  for  fear  of  the  Jews 
(John  20 :  19). — Peace  be  unto  you.  A  common 
Jewish  salutation. — But  they  were  terrified 
and  affrighted.  The  two  words  are  used  sim- 
ply to  emphasize  the  fact  of  their  fear. — Why 
are  ye  agitated  ?  and  why  do  question- 
ings arise  in  your  hearts  ?  He  first  seeks  to 
pacify  them,  then  to  instruct  them.  Their  ter- 
ror and  their  questionings  show  how  little  they 
were  prepared  for  his  appearance,  and  how  small 
was  their  faith  in,  or  at  least  their  realization  of 
his  resurrection.— Behold  my  hands  and  my 
feet.  «  *  *  handle  me  and  see;  for  a 
spirit  hath  not  flesh  and  bones,  as  ye 
see  me  have.  He  showed  them  the  print  of 
the  naUs  in  his  hands,  and  the  sword-thrust  in 
his  side.  This  throws  some  light  on  the  subse- 
quent language  of  Thomas  (John  20 :  25) ;  he  desired 
the  same  evidence  which  had  been  vouchsafed 
to  his  co-disciples.  Christ's  language  here  shows 
clearly  that  his  body  after  the  resurrection  was 
his  natural  earthly  body.  I  believe  that  he  re- 
tained it  until  the  ascension,  when  it  was  changed 
"ma  moment,  in  the  twinkling  of  an  eye,"  and 
the  corruptible  put  on  incorruption  and  the  mor- 
tal put  on  immortality.  His  entrance  into  a 
room  through  a  closed  door,  with  a  natural  body, 
is  no  more  inexplicable  than  his  walking  upon 
the  water ;  it  was  simply  a  miracle.  If  this 
opinion  be  correct,  then  in  his  ascension,  as  in 
his  resurrection,  Christ  was  the  "first-fruit," 
illustrating  both  the  resurrection  of  the  dead 
and  the  mysterious  change  which  Paul  tells  us 
will  take  place  in  the  bodies  of  the  living  at  the 
last  day  (1  Cor.  is :  51-53). 

41-43.  And  while  they  yet  believed  not 
for  joy.  First  fear,  then  joy,  produced  skepti- 
cism ;  they  were  too  excited  calmly  to  consider 


148 


LUKE. 


[Ch.  XXIV. 


that  all  «  things  must  be  fulfilled,  which  were  written 
in  the  law  of  Moses,  and  in  the '  prophets,  and  in  the 
psalms,^  concerning  me. 

45  Then  opened  he  their  understanding,  that  they 
might  understand  the  scriptures, 

46  And  said  unto  them,  Thus  it  is  written,  and  thus 
it  behoved  Christ ''  to  suffer,  and  to  rise '  from  the  dead 
the  third  dav : 

47  And  that  repentance  and  J  remission  of  sins  should 
be  preached  in  his  name  among  all  nations,  beginning 
at  Jerusalem. 

48  A  nd  ye  are  witnesses  ^  of  these  things. 


49  And,  behold,  I  send  the  promise  of  my  Father 
upon  you  :  but  tarry  ye  in  the  city  of  Jerusalem,  until 
ye  be  endued  with  power'  from  on  high. 

50  And  he  led  them  out  as  far  as  to  Bethany,  and  he 
lifted  up  his  hands,  and  blessed  them. 

51  And  it  came  to  pass,  while  he  blessed  them,  he 
was  parted  from  them,  and  carried™  up  into  heaven. 

52  And  "  they  worshipped  him,  and  returned  to  Je- 
rusalem with  great  joy  : 

53  And  were  contmually  in  the  temple,  praising" 
and  blessing  God.    Amen. 


e  ch.  21  :  22;  Acts  3  :  18  ;  13  :  27,  33 f  verse  27 g  Ps.  22,  90,  etc h  Isa.  53  :  3,  6  ;  Acts  4  :  12 i  1  Pet.  1  :  3 j  Acts  5:  31 ;  13:38 

k  Acts  1  :8....1  Isa.  44  :  3;  Joel  2:  '28,  etc. ;  Acts  1  :8;  2:  1-21.... m  Acts  1  :9;  Heb.  4  :  14  ...n  Matt.  28  :  9,  n....o  Atia2  :46,  47;5:42. 


and  intelligently  to  understand  and  receive  the 
truth  that  their  Lord,  though  crucified,  had  con- 
quered death,  and  thus  had  proved  himself  a 
greater  King  and  a  mightier  Messiah  than  they 
had  ever  dreamed  of. — And  he  took  it  and 
did  eat  before  them.  Another  evidence  of 
his  bodily  resurrection.  If  his  were  a  spiritual 
body  this  eating  would  have  been  but  a  pretence. 
44-49.  In  these  words  Luke  gives  a  summary 
of  the  events  and  teachings  prior  to  the  ascen- 
sion. This  is  a  much  more  reasonable  interpre- 
tation than  the  hypothesis  that  he  believed  that 
the  ascension  took  place  immediately  after  the 
resurrection,  and  at  the  close  of  this  interview 
with  the  disciples,  on  the  very  evening  of  the  day 
on  which  Christ  rose  from  the  dead.  For  in 
Acts  1  :  3  Luke  distinctly  avers  that  Christ  for 
forty  days  after  his  resurrection  was  seen  by  his 
disciples,  and  taught  them.  If,  as  is  maintained 
by  the  rationalistic  commentators,  Luke's  Gospel 
contained  an  earlier  tradition  and  the  Book  of 
Acts  a  later  one,  he  would  certainly  have  cor- 
rected the  error  of  the  former  treatise,  to  which 
he  explicitly  refers  in  the  subsequent  one.  In 
studying  the  Lord' s  commission  given  to  the  Chris- 
tian church,  the  student  should  compare  the  ac- 


counts in  Matt.  28  :  18-20  and  in  John  20  :  22,  23, 
with  vers.  47^9  here.  Christ  here  defines  the 
preacher's  subject,  field,  mission,  and  power. 
The  subject  of  preaching  is  repentance  on  the 
part  of  man,  and  rehase  from  siti,  both  its  pres- 
ent power  and  its  future  penalty,  by  the  act  of 
God  and  in  the  name  of  Christ ;  the  field  of  the 
preacher  is  the  world  (Matt.  i3 :  38) ;  he  is  to  go 
out  carrying  his  message  among  all  nations ;  his 
work  begins  at  home,  but  does  not  end  there ; 
his  mission  is  that  of  witness — he  is  to  testify  to 
the  truth  of  a  Gospel  the  power  of  which  he 
has  first  personally  experienced  ;  and  his  power 
is  in  the  possession  of  the  Spirit  of  God,  prom- 
ised by  the  Father  through  Jesus  Christ  (John 

14  :  16-26;    15  :  26  ;    16  :  7-11,  1.3,  u).      UutU  thiS   prOmiSC 

of  the  Father  is  fulfilled,  the  church  is  without 
power  to  do  its  work.     Compare  Acts  1  :  8. 

50-53.  The  account  of  the  ascension  is  given 
only  by  Mark  (le :  i9,  20)  and  by  Luke  here  and  in 
Acts  1  :  9.  See  note  there.  Ver.  53  here  forms 
a  connecting  link  between  Luke's  Gospel  and  the 
Book  of  Acts,  and  comprises  in  a  sentence  a  sug- 
gestion of  that  era  in  the  Church's  history  graph- 
ically pictured  in  the  first  five  chapters  of  the 
Book  of  Acts. 


TBADITIONAJi  SITE  OF  THE  ASCEMSION. 


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